Text -- Galatians 1:1-8 (NET)

Salutation

1:1 From Paul, an apostle (not from men, nor by human agency, but by Jesus Christ and God the Father who raised him from the dead) 1:2 and all the brothers with me, to the churches of Galatia. 1:3 Grace and peace to you from God the Father and our Lord Jesus Christ, 1:4 who gave himself for our sins to rescue us from this present evil age according to the will of our God and Father, 1:5 to whom be glory forever and ever! Amen.

Occasion of the Letter

1:6 I am astonished that you are so quickly deserting the one who called you by the grace of Christ and are following a different gospel– 1:7 not that there really is another gospel, but there are some who are disturbing you and wanting to distort the gospel of Christ. 1:8 But even if we (or an angel from heaven) should preach a gospel contrary to the one we preached to you, let him be condemned to hell!

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Gal 1:1

Not from men, neither through men ( ouk ap' anthrōpōn oude di' anthrōpou ).

The bluntness of Paul’ s denial is due to the charge made by the Judaizers that Paul was not a genuine apostle because not one of the twelve. This charge had been made in Corinth and called forth the keenest irony of Paul (2 Corinthians 10-12). In Galatians 1; 2 Paul proves his independence of the twelve and his equality with them as recognized by them. Paul denies that his apostleship had a human source (ouk ap' anthrōpōn ) and that it had come to him through (di' anthrōpou ) a human channel (Burton).

Robertson: Gal 1:1

But through Jesus Christ and God the Father ( alla dia Iēsou Christou kai theou patros ).

The call to be an apostle came to Paul through Jesus Christ as he claimed in 1Co 9:1 and as told in Act 9:4-6; Act 22:7.; Act 26:16. He is apostle also by the will of God.

Robertson: Gal 1:1

Who raised him from the dead ( tou egeirantos auton ek nekrōn ).

And therefore Paul was qualified to be an apostle since he had seen the Risen Christ (1Co 9:1; 1Co 15:8.). This verb egeirō is often used in N.T. for raising from the sleep of death, to wake up the dead.

Robertson: Gal 1:2

All the brethren which are with me ( hoi sun emoi pantes adelphoi ).

The same phrase in Phi 4:21 in distinction from the saints in Phi 4:22. Probably the small company of travelling companions.

Robertson: Gal 1:2

Unto the churches of Galatia ( tais ekklēsiais tēs Galatias ).

A circular letter therefore to all the churches in the province (both South Galatia and North Galatia if he really laboured there).

Robertson: Gal 1:3

Grace to you and peace ( charis humin kai eirēnē ).

As in I Thess., II Thess., I Cor., II Cor. (already written) and in all the later Epistles save that in I and II Timothy "mercy"is added. But this customary salutation (see note on 1Th 1:1) is not a perfunctory thing with Paul. He uses it here even when he has so much fault to find just as he did in I and II Corinthians.

Robertson: Gal 1:4

For our sins ( huper tōn hamartiōn ).

Some MSS. have peri (concerning). In the Koiné[28928]š this use of huper as like peri has come to be common. He refers to the death of Christ (cf. 1Co 15:3; Gal 2:20; Rom 5:6.). As a rule peri occurs of things, huper of persons.

Robertson: Gal 1:4

Deliver ( exelētai ).

Second aorist middle subjunctive (final clause with hopōs ) of exaireō , old verb to pluck out, to rescue (Act 23:27). "Strikes the keynote of the epistle. The gospel is a rescue, an emancipation from a state of bondage"(Lightfoot).

Robertson: Gal 1:4

Out of this present evil world ( ek tou aiōnos tou enestōtos ponērou ).

Literally, "out of the age the existing one being evil."The predicate position of ponērou calls emphatic attention to it. Each word here is of interest and has been already discussed. See Mat 13:22 for aiōn , Mat 6:23 for ponēros . Enestōtos is genitive masculine singular of enestōs second perfect (intransitive) participle of enistēmi for which see 2Th 2:121Co 3:22; 1Co 7:26. It is present as related to future (Rom 8:38; Heb 9:9).

Robertson: Gal 1:4

According to the will of God ( kata to thelēma tou theou ).

Not according to any merit in us.

Robertson: Gal 1:5

To whom be the glory ( hōi hē doxa ).

No verb in the Greek. For like doxologies see note on Rom 9:5; note on Rom 11:36; Rom 16:27; Eph 3:21; 1Ti 1:17.

Robertson: Gal 1:6

Ye are so quickly removing ( houtōs tacheōs metatithesthe ).

The present middle indicative of metatithēmi , to change places, to transfer. "You are transferring yourselves"and doing it "so quickly"either from the time of their conversion or most likely from the time when the Judaizers came and tempted them. So easily some of them are falling victims to these perverters of the gospel. That is a continuous amazement (thaumazō ) to Paul and to men today that so many are so silly and so gullible to modern as to ancient charlatans.

Robertson: Gal 1:6

Unto a different gospel ( eis heteron euaggelion ).

See note on 2Co 11:4 for distinction between allo and heteron as here. It is not here or there a mere difference in emphasis or spirit as in Phi 1:18 so long as Christ is preached. These men as in 2Co 11:4 preach "another Jesus"and a "different gospel"and so have fallen away from grace and have done away with Christ (Gal 5:4). Hence the vehemence of Paul’ s words.

Robertson: Gal 1:7

Which is not another ( ho ouk estin allo ).

It is no "gospel"(good news) at all, but a yoke of bondage to the law and the abolition of grace. There is but one gospel and that is of grace, not works. The relative ho (which) refers to heteron euaggelion (a different gospel) "taken as a single term and designating the erroneous teachings of the Judaizers"(Burton).

Robertson: Gal 1:7

Only ( ei mē ).

Literally, "except,"that is, "Except in this sense,""in that it is an attempt to pervert the one true gospel"(Lightfoot).

Robertson: Gal 1:7

Who disturb you ( hoi tarassontes ).

The disturbers. This very verb tarassō is used in Act 17:8 of the Jews in Thessalonica who "disturbed"the politarchs and the people about Paul.

Robertson: Gal 1:7

Would pervert ( thelontes metastrepsai ).

"Wish to turn about,"change completely as in Act 2:20; Jam 4:9. The very existence of the gospel of Christ was at stake.

Robertson: Gal 1:8

If we ( ean hēmeis ).

Condition of third class (ean and aorist middle subjunctive euaggelisētai ). Suppose I (literary plural) should turn renegade and preach "other than"(par' ho ), "contrary to that which we preached."Preachers have turned away from Christ, alas, and preached "humanism"or some other new-fangled notion. The Jews termed Paul a renegade for leaving Judaism for Christianity. But it was before Paul had seen Christ that he clung to the law. Paul is dogmatic and positive here, for he knows that he is standing upon solid ground, the fact of Christ dying for us and rising again. He had seen the Risen Jesus Christ. No angel can change Paul now.

Robertson: Gal 1:8

Let him be anathema ( anathema estō ).

See note on 1Co 12:3 for this word.

Vincent: Gal 1:1

An apostle

This title is prefixed to Romans, 1st and 2nd Corinthians, Ephesians, Colossians. Here with special emphasis, because Paul's apostleship had been challenged.

Vincent: Gal 1:1

Of men - by man ( ἀπ ' ἀνθρώπων - δἰ ἀνθρώπου )

Better, from men - through man or a man. In contradiction of the assertion that he was not directly commissioned by Jesus Christ, like the twelve, but only by human authority. From men , as authorising the office; through man , as issuing the call to the person. He thus distinguishes himself from false apostles who did not derive their commissions from God, and ranks himself with the twelve. Man does not point to any individual, but is in antithesis to Jesus Christ , or may be taken as = any man .

Vincent: Gal 1:1

By Jesus Christ

See Act 11:4-6; 1Co 11:1.

Vincent: Gal 1:1

And God the Father

The genitive, governed by the preceding διὰ by or through . The idea is the same as an apostle by the will of God: 1Co 1:1; 2Co 1:1; Eph 1:1. Διὰ is used of secondary agency, as Mat 1:22; Mat 11:2; Luk 1:70; Act 1:16; Heb 1:2. But we find διὰ θελήματος θεοῦ by the will of God , Rom 15:32; 1Co 1:1; 2Co 1:1, etc., and διὰ θεοῦ by God , Gal 4:7. Also δἰ οὗ (God), 1Co 1:9; Heb 2:10.

Vincent: Gal 1:2

Brethren - with me

The circle of Paul's colleagues or more intimate friends. Comp. Phi 4:21, Phi 4:22, where the brethren with me are distinguished from all the saints - the church members generally.

Vincent: Gal 1:2

Unto the churches of Galatia

See Introduction. This is a circular letter to several congregations. Note the omission of the commendatory words added to the addresses in the two Thessalonian and first Corinthian letters.

Vincent: Gal 1:3

Grace to you, etc.

See on 1Th 1:1. He will not withhold the wish for the divine grace and peace even from those whom he is about to upbraid.

Vincent: Gal 1:4

Gave himself for our sins

Comp. Mat 20:28; Eph 5:25; 1Ti 2:6; Tit 2:14. Purposely added with reference to the Galatians' falling back on the works of the law as the ground of acceptance with God. For or with reference to sins (περὶ ) expresses the general relation of Christ's mission to sin. The special relation, to atone for , to destroy , to save and sanctify its victims , is expressed by ὑπὲρ on behalf of . The general preposition, however, may include the special.

Vincent: Gal 1:4

Out of this present evil world ( ἐκ τοῦ αἰῶνος τοῦ ἐνεστῶτος πονηροῦ )

Lit. out of the world , the present ( world which is ) evil . For αἰών age or period , see Joh 1:9, and additional note on 2Th 1:9. Here it has an ethical sense, the course and current of this world's affairs as corrupted by sin. Comp. 2Co 4:4. Ἑνεστῶτος , present , as contrasted with the world to come. Elsewhere we have ὁ νῦν αἰών the now world (1Ti 6:17); ὁ αἰὼν τοῦκοσμοῦ the period of this world (Eph 2:2); ὁ αἰὼν οὗτος this world or age (Rom 7:2). Ἑνεστῶτος , not impending , as some expositors, - the period of wickedness and suffering preceding the parousia (2Th 2:3), which would imply a limitation of Christ's atoning work to that period. Comp. 2Th 2:2; 2Ti 3:1; 1Co 7:26. The sense of present as related to future is clear in Rom 8:38; 1Co 3:22; Heb 9:9. For the evil character of the present world as conceived by Paul, see Rom 12:2; 1Co 2:6; 2Co 4:4; Eph 2:2.

Vincent: Gal 1:5

To whom be glory, etc.

For similar doxologies see Rom 9:5; Rom 11:36; Rom 16:27; Eph 3:21; 1Ti 1:17.

Vincent: Gal 1:5

Forever and ever ( εἰς τοὺς αἰῶνας τῶν αἰώνων )

Lit. unto the ages of the ages . See additional note on 2Th 1:9, and comp. Rom 16:27; Phi 4:20; 1Ti 1:17; 2Ti 4:18. Often in Revelation. In lxx. habitually in the singular: see Psa 89:29; 110:3, 30. In the doxology the whole period of duration is conceived as a succession of cycles.

Vincent: Gal 1:6

I marvel ( θαυμάζω )

Often by Greek orators of surprise as something reprehensible. So in New Testament Mar 6:6; Joh 7:21; Luk 11:38; Joh 4:27.

Vincent: Gal 1:6

So soon ( οὕτως ταχέως )

Better, so quickly . Paul does not mean so soon after a particular event, as their conversion, or his last visit, or the entry of the false teachers, - but refers to the rapidity of their apostasy; ταχέως being used absolutely as always.

Vincent: Gal 1:6

Removed ( μετατίθεσθε )

A.V. misses the sense of the middle voice, removing or transferring yourselves , and also the force of the continuous present, are removing or going over , indicating an apostasy not consummated but in progress. The verb is used in Class. of altering a treaty, changing an opinion, desertion from an army. For other applications see Act 7:16; Heb 7:12; Heb 11:5. Comp. lxx, Deu 27:17; Pro 23:10; Isa 29:17. Lightfoot renders are turning renegades .

Vincent: Gal 1:6

Him that called ( τοῦ καλέσαντος )

God. Not neuter and referring to the gospel. Calling, in the writings of the apostles, is habitually represented as God's work. See Rom 8:30; Rom 9:11; 1Co 1:9; Gal 1:15; 1Th 2:12; 1Pe 1:15; 1Pe 2:9; 2Pe 1:3.

Vincent: Gal 1:6

Into the grace ( ἐν χάριτι )

Into is wrong. It should be by .

Vincent: Gal 1:6

Another gospel ( ἕτερον )

Rather a different , another sort of gospel. See Mat 6:24; Luk 16:7; Luk 18:10. In illustration of the differences between ἄλλος another and ἕτερος different , see 1Co 12:8-10; 1Co 15:40; 2Co 11:4; Rom 8:23.

Vincent: Gal 1:7

Another ( ἄλλο )

A different gospel is not another gospel . There is but one gospel.

Vincent: Gal 1:7

But ( εἰ μὴ )

Rev. only . As if he had said, " there is no other gospel, but there are some who trouble you with a different kind of teaching which they offer as a gospel."

Vincent: Gal 1:7

Some that trouble ( οἱ ταράσσοντες )

The article with the participle marks these persons as characteristically troublesome - the troublers . Comp. Luk 18:9, of those who were characteristically self-righteous. For trouble in the sense of disturbing faith and unsettling principle, see Gal 5:10; Act 15:24. Not necessarily, as Lightfoot, raising seditions .

Vincent: Gal 1:8

We

See on 1Th 1:2.

Vincent: Gal 1:8

Angel from heaven ( ἄγγελος ἐξ οὐρανοῦ )

The phrase only here. " Angels in heaven or the heavens," Mat 22:30; Mar 12:25; Mar 13:32. " Angels of the heavens," Mat 24:36.

Vincent: Gal 1:8

Other than that ( παρ ' ὃ )

Roman Catholic interpreters insist that παρ ' should be rendered contrary to , though the Vulg. gives praeterquam besides . Some Protestant interpreters insist on besides as being against supplementing the gospel with traditions. The explanation is found in the previous words, a different gospel . Any gospel which is different from the one gospel, is both beside and contrary to .

Vincent: Gal 1:8

Accursed ( ἀνάθεμα )

See on Rom 9:3, and see on offerings , Luk 21:5. Comp. κατάρα , curse and see on ἐπικατάρατος cursed , Gal 3:13. In lxx. always curse , except Lev 27:28, and the apocryphal books, where it is always gift or offering . By Paul always curse : see Rom 9:3; 1Co 12:3; 1Co 16:22. The sense of excommunication , introduced by patristic writers, does not appear in New Testament.

Wesley: Gal 1:1

Here it was necessary for St. Paul to assert his authority; otherwise he is very modest in the use of this title. He seldom mentions it when he mentions others in the salutations with himself, as in the Epistles to the Philippians and Thessalonians; or when he writes about secular affairs, as in that to Philemon; nor yet in writing to the Hebrews because he was not properly their apostle.

Wesley: Gal 1:1

Not commissioned from them, but from God the Father.

Wesley: Gal 1:1

Neither by any man as an instrument, but by Jesus Christ.

Wesley: Gal 1:1

Of which it was the peculiar business of an apostle to bear witness.

Wesley: Gal 1:2

Who agree with me in what I now write.

Wesley: Gal 1:4

From the guilt, wickedness, and misery wherein it is involved, and from its vain and foolish customs and pleasures.

Wesley: Gal 1:4

Without any merit of ours. St. Paul begins most of his epistles with thanksgiving; but, writing to the Galatians, he alters his style, and first sets down his main proposition, That by the merits of Christ alone, giving himself for our sins, we are justified: neither does he term them, as he does others, either saints," elect," or churches of God."

Wesley: Gal 1:5

For this his gracious will.

Wesley: Gal 1:6

After my leaving you.

Wesley: Gal 1:6

His gracious gospel, and his gracious power.

Wesley: Gal 1:7

Which, indeed, is not properly another gospel. For what ye have now received is no gospel at all; it is not glad, but heavy, tidings, as setting your acceptance with God upon terms impossible to be performed.

Wesley: Gal 1:7

The same word occurs, Act 15:24.

Wesley: Gal 1:7

If they were able.

Wesley: Gal 1:7

The better to effect which, they suggest, that the other apostles, yea, and I myself, insist upon the observance of the law.

Wesley: Gal 1:8

I and all the apostles.

Wesley: Gal 1:8

If it were possible. Preach another gospel, let him be accursed - Cut off from Christ and God.

JFB: Gal 1:1

In the earliest Epistles, the two to the Thessalonians, through humility, he uses no title of authority; but associates with him "Silvanus and Timotheus"; yet here, though "brethren" (Gal 1:2) are with him, he does not name them but puts his own name and apostleship prominent: evidently because his apostolic commission needs now to be vindicated against deniers of it.

JFB: Gal 1:1

Greek, "from." Expressing the origin from which his mission came, "not from men," but from Christ and the Father (understood) as the source. "By" expresses the immediate operating agent in the call. Not only was the call from God as its ultimate source, but by Christ and the Father as the immediate agent in calling him (Act 22:15; Act 26:16-18). The laying on of Ananias' hands (Act 9:17) is no objection to this; for that was but a sign of the fact, not an assisting cause. So the Holy Ghost calls him specially (Act 13:2-3); he was an apostle before this special mission.

JFB: Gal 1:1

Singular; to mark the contrast to "Jesus Christ." The opposition between "Christ" and "man," and His name being put in closest connection with God the Father, imply His Godhead.

JFB: Gal 1:1

Implying that, though he had not seen Him in His humiliation as the other apostles (which was made an objection against him), he had seen and been constituted an apostle by Him in His resurrection power (Mat 28:18; Rom 1:4-5). Compare as to the ascension, the consequence of the resurrection, and the cause of His giving "apostles," Eph 4:11. He rose again, too, for our justification (Rom 4:25); thus Paul prepares the way for the prominent subject of the Epistle, justification in Christ, not by the law.

JFB: Gal 1:2

I am not alone in my doctrine; all my colleagues in the Gospel work, travelling with me (Act 19:29, Gaius and Aristarchus at Ephesus: Act 20:4, Sopater, Secundus, Timotheus, Tychicus, Trophimus, some, or all of these), join with me. Not that these were joint authors with Paul of the Epistle: but joined him in the sentiments and salutations. The phrase, "all the brethren," accords with a date when he had many travelling companions, he and they having to bear jointly the collection to Jerusalem [CONYBEARE and HOWSON].

JFB: Gal 1:2

Pessinus and Ancyra were the principal cities; but doubtless there were many other churches in Galatia (Act 18:23; 1Co 16:1). He does not attach any honorable title to the churches here, as elsewhere, being displeased at their Judaizing. See First Corinthians; First Thessalonians, &c. The first Epistle of Peter is addressed to Jewish Christians sojourning in Galatia (1Pe 1:1), among other places mentioned. It is interesting thus to find the apostle of the circumcision, as well as the apostle of the uncircumcision, once at issue (Gal 2:7-15), co-operating to build up the same churches.

JFB: Gal 1:3

Omit the second "from." The Greek joins God the Father and our Lord Jesus Christ in closet union, by there being but the one preposition.

JFB: Gal 1:4

(Gal 2:20); unto death, as an offering. Found only in this and the Pastoral Epistles. The Greek is different in Eph 5:25 (see on Eph 5:25).

JFB: Gal 1:4

Which enslaved us to the present evil world.

JFB: Gal 1:4

Greek, "out of the," &c. The Father and Son are each said to "deliver us," &c. (Col 1:13): but the Son, not the Father, gave Himself for us in order to do so, and make us citizens of a better world (Phi 3:20). The Galatians in desiring to return to legal bondage are, he implies, renouncing the deliverance which Christ wrought for us. This he more fully repeats in Gal 3:13. "Deliver" is the very word used by the Lord as to His deliverance of Paul himself (Act 26:17): an undesigned coincidence between Paul and Luke.

JFB: Gal 1:4

Greek, "age"; system or course of the world, regarded from a religious point of view. The present age opposes the "glory" (Gal 1:5) of God, and is under the authority of the Evil One. The "ages of ages" (Greek, Gal 1:5) are opposed to "the present evil age."

JFB: Gal 1:4

Greek, "of Him who is at once God [the sovereign Creator] and our Father" (Joh 6:38-39; Joh 10:18, end). Without merit of ours. His sovereignty as "GOD," and our filial relation to Him as "OUR FATHER," ought to keep us from blending our own legal notions (as the Galatians were doing) with His will and plan. This paves the way for his argument.

JFB: Gal 1:5

Rather, as Greek, "be the glory"; the glory which is peculiarly and exclusively His. Compare Note, see on Eph 3:21.

JFB: Gal 1:6

Without the usual expressions of thanksgiving for their faith, &c., he vehemently plunges into his subject, zealous for "the glory" of God (Gal 1:5), which was being disparaged by the Galatians falling away from the pure Gospel of the "grace" of God.

JFB: Gal 1:6

Implying that he had hoped better things from them, whence his sorrowful surprise at their turning out so different from his expectations.

JFB: Gal 1:6

After my last visit; when I hoped and thought you were untainted by the Judaizing teachers. If this Epistle was written from Corinth, the interval would be a little more than three years, which would be "soon" to have fallen away, if they were apparently sound at the time of his visit. Gal 4:18, Gal 4:20 may imply that he saw no symptom of unsoundness then, such as he hears of in them now. But English Version is probably not correct there. See see on Gal 4:18; Gal 4:20; also see Introduction. If from Ephesus, the interval would be not more than one year. BIRKS holds the Epistle to have been written from Corinth after his FIRST visit to Galatia; for this agrees best with the "so soon" here: with Gal 4:18, "It is good to be zealously affected always in a good thing, and not only when I am present with you." If they had persevered in the faith during three years of his first absence, and only turned aside after his second visit, they could not be charged justly with adhering to the truth only when he was present: for his first absence was longer than both his visits, and they would have obeyed longer in his "absence" than in his "presence." But if their decline had begun immediately after he left them, and before his return to them, the reproof will be just. But see on Gal 4:13.

JFB: Gal 1:6

Translate, "are being removed," that is, ye are suffering yourselves so soon (whether from the time of my last visit, or from the time of the first temptation held out to you) [PARÆUS] to be removed by Jewish seducers. Thus he softens the censure by implying that the Galatians were tempted by seducers from without, with whom the chief guilt lay: and the present, "ye are being removed," implies that their seduction was only in process of being effected, not that it was actually effected. WAHL, ALFORD, and others take the Greek as middle voice. "ye are removing" or "passing over." "Shifting your ground" [CONYBEARE and HOWSON]. But thus the point of Paul's oblique reference to their misleaders is lost; and in Heb 7:12 the Greek is used passively, justifying its being taken so here. On the impulsiveness and fickleness of the Gauls (another form of Kel-t-s, the progenitors of the Erse, Gauls, Cymri, and Belgians), whence the Galatians sprang, see Introduction and CÆSAR [Commentaries on the Gallic War, 3.19].

JFB: Gal 1:6

God the Father (Gal 1:15; Gal 5:8; Rom 8:30; 1Co 1:9; 1Th 2:12; 1Th 5:24).

JFB: Gal 1:6

Rather, as Greek, "IN the grace of Christ," as the element in which, and the instrument by which, God calls us to salvation. Compare Note, see on 1Co 7:15; Rom 5:15, "the gift by (Greek, 'in') grace (Greek, 'the grace') of (the) one man." "The grace of Christ," is Christ's gratuitously purchased and bestowed justification, reconciliation, and eternal life.

JFB: Gal 1:6

Rather, as Greek, "a second and different gospel," that is, into a so-called gospel, different altogether from the only true Gospel.

JFB: Gal 1:7

A distinct Greek word from that in Gal 1:6. Though I called it a gospel (Gal 1:6), it is not really so. There is really but one Gospel, and no other gospel.

JFB: Gal 1:7

Translate, "Only that there are some that trouble you," &c. (Gal 5:10, Gal 5:12). All I meant by the "different gospel" was nothing but a perversion by "some" of the one Gospel of Christ.

JFB: Gal 1:7

Greek, "wish to pervert"; they could not really pervert the Gospel, though they could pervert Gospel professors (compare Gal 4:9, Gal 4:17, Gal 4:21; Gal 6:12-13; Col 2:18). Though acknowledging Christ, they insisted on circumcision and Jewish ordinances and professed to rest on the authority of other apostles, namely, Peter and James. But Paul recognizes no gospel, save the pure Gospel.

JFB: Gal 1:8

However weighty they may seem "who trouble you." Translate as Greek, "Even though we," namely, I and the brethren with me, weighty and many as we are (Gal 1:1-2). The Greek implies a case supposed which never has occurred.

JFB: Gal 1:8

In which light ye at first received me (compare Gal 4:14; 1Co 13:1), and whose authority is the highest possible next to that of God and Christ. A new revelation, even though seemingly accredited by miracles, is not to be received if it contradict the already existing revelation. For God cannot contradict Himself (Deu 13:1-3; 1Ki 13:18; Mat 24:24; 2Th 2:9). The Judaizing teachers sheltered themselves under the names of the great apostles, James, John, and Peter: "Do not bring these names up to me, for even if an angel," &c. Not that he means, the apostles really supported the Judaizers: but he wishes to show, when the truth is in question, respect of persons is inadmissible [CHRYSOSTOM].

JFB: Gal 1:8

That is, "should preach."

JFB: Gal 1:8

The Greek expresses not so much "any other gospel different from what we have preached," as, "any gospel BESIDE that which we preached." This distinctly opposes the traditions of the Church of Rome, which are at once besides and against (the Greek includes both ideas) the written Word, our only "attested rule."

Clarke: Gal 1:1

Paul, an apostle, not of men - Not commissioned by any assembly or council of the apostles

Clarke: Gal 1:1

Neither by man - Nor by any one of the apostles; neither by James, who seems to have been president of the apostolic council at Jerusalem; nor by Peter, to whom, in a particular manner, the keys of the kingdom were intrusted

Clarke: Gal 1:1

But by Jesus Christ - Having his mission immediately from Christ himself, and God the Father who raised him from the dead, see Act 22:14, Act 22:15, and commanded him to go both to the Jews and to the Gentiles, to open their eyes, to turn them from darkness to light, and from the power of Satan unto God, that they might obtain remission of sins, and an inheritance among them that are sanctified. See Act 9:1, etc., and the notes there.

Clarke: Gal 1:2

And all the brethren which are with me - It is very likely that this refers to those who were his assistants in preaching the Gospel, and not to any private members of the Church

Clarke: Gal 1:2

Churches of Galatia - Galatia was a region or province of Asia Minor; there was neither city nor town of this name. See the preface. But as, in this province, St. Paul had planted several Churches, he directs the epistle to the whole of them; for it seems they were all pretty nearly in the same state, and needed the same instructions.

Clarke: Gal 1:3

Grace be to you, etc. - See on Rom 1:7 (note).

Clarke: Gal 1:4

Who gave himself for our sins - Who became a sin-offering to God in behalf of mankind, that they might be saved from their sins

Clarke: Gal 1:4

Deliver us from this present evil world - These words cannot mean created nature, or the earth and its productions, nor even wicked men. The former we shall need while we live, the latter we cannot avoid; indeed they are those who, when converted, form the Church of God; and, by the successive conversion of sinners is the Church of Christ maintained; and the followers of God must live and labor among them, in order to their conversion. The apostle, therefore, must mean the Jews, and their system of carnal ordinances; statutes which were not good, and judgments by which they could not live; Eze 20:25; and the whole of their ecclesiastical economy, which was a burden neither they nor their fathers were able to bear, Act 15:10. Schoettgen contends that the word πονηρος, which we translate evil, should be translated laborious or oppressive, as it comes from πονος, labor, trouble, etc. The apostle takes occasion, in the very commencement of the epistle, to inform the Galatians that it was according to the will and counsel of God that circumcision should cease, and all the other ritual parts of the Mosaic economy; and that it was for this express purpose that Jesus Christ gave himself a sacrifice for our sins, because the law could not make the comers thereunto perfect. It had pointed out the sinfulness of sin, in its various ordinances, washings, etc.; and it had showed forth the guilt of sin in its numerous sacrifices; but the common sense, even of its own votaries, told them that it was impossible that the blood of bulls and goats should take away sin. A higher atonement was necessary; and when God provided that, all its shadows and representations necessarily ceased. See the note on Gal 4:3.

Clarke: Gal 1:5

To whom be glory for ever - Let him have the glory to whom alone it is due, for having delivered us from the present evil world, and from all bondage to Mosaic rites and ceremonies.

Clarke: Gal 1:6

I marvel that ye are so soon removed - It was a matter of wonder to the apostle that a people, so soundly converted to God, should have so soon made shipwreck of their faith. But mutability itself has not a more apt subject to work upon than the human heart; the alternate workings of different passions are continually either changing the character, or giving it a different colouring. Reason, not passion, the word of God, not the sayings of men, should alone be consulted in the concerns of our salvation

Clarke: Gal 1:6

From him that called you - The apostle seems here to mean himself. He called them into the grace of Christ; and they not only abandoned that grace, but their hearts became greatly estranged from him; so that, though at first they would have plucked out their eyes for him, they at last counted him their enemy, Gal 4:14-16

Clarke: Gal 1:6

Another gospel - It is certain that in the very earliest ages of the Christian Church there were several spurious gospels in circulation, and it was the multitude of these false or inaccurate relations that induced St. Luke to write his own. See Luk 1:1. We have the names of more than seventy of these spurious narratives still on record, and in ancient writers many fragments of them remain; these have been collected and published by Fabricius, in his account of the apocryphal books of the New Testament, 3 vols. 8vo. In some of these gospels, the necessity of circumcision, and subjection to the Mosaic law in unity with the Gospel, were strongly inculcated. And to one of these the apostle seems to refer.

Clarke: Gal 1:7

Which is not another - It is called a gospel, but it differs most essentially from the authentic narratives published by the evangelists. It is not gospel, i.e. good tidings, for it loads you again with the burdens from which the genuine Gospel has disencumbered you. Instead of giving you peace, it troubles you; instead of being a useful supplement to the Gospel of Christ, it perverts that Gospel. You have gained nothing but loss and damage by the change.

Clarke: Gal 1:8

But though we, or an angel - That Gospel which I have already preached to you is the only true Gospel; were I to preach any other, I should incur the curse of God. If your false teachers pretend, as many in early times did, that they received their accounts by the ministry of an angel, let them be accursed; separate them from your company, and have no religious communion with them. Leave them to that God who will show his displeasure against all who corrupt, all who add to, and all who take from the word of his revelation

Let all those who, from the fickleness of their own minds, are ready to favor the reveries of every pretended prophet and prophetess who starts up, consider the awful words of the apostle. As, in the law, the receiver of stolen goods is as bad as the thief; so the encouragers of such pretended revelations are as bad, in the sight of God, as those impostors themselves. What says the word of God to them? Let them be accursed. Reader, lay these things to heart.

Calvin: Gal 1:1

1.Paul, an apostle. In the salutations with which he commenced his Epistles, Paul was accustomed to claim the title of “an Apostle.” His object in doing so, as we have remarked on former occasions, was to employ the authority of his station, for the purpose of enforcing his doctrine. This authority depends not on the judgment or opinion of men, but exclusively on the calling of God; and therefore he demands a hearing on the ground of his being “an Apostle.” Let us always bear this in mind, that in the church we ought to listen to God alone, and to Jesus Christ, whom he has appointed to be our teacher. Whoever assumes a right to instruct us, must speak in the name of God or of Christ.

But as the calling of Paul was more vehemently disputed among the Galatians, he asserts it more strongly in his address to that church, than in his other Epistles; for he does not simply affirm that he was called by God, but states expressly that it was not either from men or by men. This statement, be it observed, applies not to the office which he held in common with other pastors, but to the apostleship. The authors of the calumnies which he has in his eye did not venture to deprive him altogether of the honor of the Christian ministry. They merely refused to allow him the name and rank of an apostle.

We are now speaking of the apostleship in the strictest sense; for the word is employed in two different ways. Sometimes, it denotes preachers of the Gospel, to whatever class they might belong; but here it bears a distinct reference to the highest rank in the church; so that Paul is equal to Peter and to the other twelve.

The first clause, that he was called not from men, he had in common with all the true ministers of Christ. As no man ought to “take this honor unto himself,” (Heb 5:4,) so it is not in the power of men to bestow it on whomsoever they choose. It belongs to God alone to govern his church; and therefore the calling cannot be lawful, unless it proceed from Him. So far as the church is concerned, a man who has been led to the ministry, not by a good conscience, but by ungodly motives, may happen to be regularly called. But Paul is here speaking of a call ascertained in so perfect, a manner, that nothing farther can be desired.

It will, perhaps, be objected — Do not the false apostles frequently indulge in the same kind of boasting? I admit they do, and in a more haughty and disdainful style than the servants of the Lord venture to employ; but they want that actual call from Heaven to which Paul was entitled to lay claim.

The second clause, that he was called not by man, belonged in a peculiar manner to the apostles; for in an ordinary pastor, this would have implied nothing wrong. Paul himself, when travelling through various cities in company with Barnabas, “ordained elders in every church,” by the votes of the people, (Act 14:23;) and he enjoins Titus and Timothy to proceed in the same work. (1Ti 5:17 Titus 1:5.) Such is the ordinary method of electing pastors; for we are not entitled to wait until God shall reveal from heaven the names of the persons whom he has chosen.

But if human agency was not improper, if it was even commendable, why does Paul disclaim it in reference to himself? I have already mentioned that something more was necessary to be proved than that Paul was a pastor, or that he belonged to the number of the ministers of the Gospel; for the point in dispute was the apostleship. It was necessary that the apostles should be elected, not in the same manner as other pastors, but by the direct agency of the Lord himself. Thus, Christ himself (Mat 10:1) called the Twelve; and when a successor was to be appointed in the room of Judas, the church does not venture to choose one by votes, but has recourse to lot. (Act 1:26.) We are certain that the lot was not employed in electing pastors. Why was it resorted to in the election of Matthias? To mark the express agency of God for it was proper that the apostles should be distinguished from other ministers. And thus Paul, in order to shew that he does not belong to the ordinary rank of ministers, contends that his calling proceeded immediately from God. ¹³

But how does Paul affirm that he was not called by men, while Luke records that Paul and Barnabas were called by the church at Antioch? Some have replied, that he had previously discharged the duties of an apostle, and that, consequently, his apostleship was not founded on his appointment by that church. But here, again, it may be objected, that this was his first designation to be the apostle of the Gentiles, to which class the Galatians belonged. The more correct, and obvious reply is, that he did not intend here to set aside entirely the calling of that church, but merely to shew that his apostleship rests on a higher title. This is true; for even those who laid their hands on Paul at Antioch did so, not of their own accord, but in obedience to express revelation.

“As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. And when they had fasted and prayed, and laid their hands on them, they sent them away.” (Act 13:2.)

Since, therefore, he was called by Divine revelation, and was also appointed and declared by the Holy Spirit to be the apostle of the Gentiles, it follows, that he was not brought forward by men, although the customary rite of ordination was afterwards added. ¹⁴

It will, perhaps, be thought that an indirect contrast between Paul and the false apostles is here intended. I have no objection to that view; for they were in the habit of glorying in the name of men. His meaning will therefore stand thus: “Whoever may be the persons by whom others boast that they have been sent, I shall be superior to them; for I hold my commission from God and Christ.”

By Jesus Christ and God the Father He asserts that God the Father and Christ had bestowed on him his apostleship. Christ is first named, because it is his prerogative to send, and because we are his ambassadors. But to make the statement more complete, the Father is also mentioned; as if he had said, “If there be any one whom the name of Christ is not sufficient to inspire with reverence, let him know that I have also received my office from God the Father.”

Who raised him from the dead. The resurrection of Christ is the commencement of his reign, and is therefore closely connected with the present subject. It was a reproach brought by them against Paul that he had held no communication with Christ, while he was on the earth. He argues, on the other hand, that, as Christ was glorified by his resurrection, so he has actually exercised his authority in the government of his church. The calling of Paul is therefore more illustrious than it would have been, if Christ, while still a mortal, had ordained him to the office. And this circumstance deserves attention; for Paul intimates that the attempt to set aside his authority, involved a malignant opposition to the astonishing power of God, which was displayed in the resurrection of Christ; because the same heavenly Father, who raised Christ from the dead, commanded Paul to make known that exertion of his power.

Calvin: Gal 1:2

2.And all the brethren who are with me. — He appears to have usually written in the name of many persons, judging that, if those to whom he wrote should attach less weight to a solitary individual, they might listen to a greater number, and would not despise a whole congregation. His general practice is, to insert the salutations from brethren at the conclusion, instead of introducing them at the commencement as joint authors of the epistle: at least, he never mentions more than two names, and those very well known. But here he includes all the brethren; and thus adopts, though not without good reason, an opposite method. The concurrence of so many godly persons must have had some degree of influence in softening the minds of the Galatians, and preparing them to receive instruction.

To the churches of Galatia. It was an extensive country, and therefore contained many churches scattered through it. But is it not wonderful that the term “Church”, which always implies unity of faith, should have been applied to the Galatians, who had almost entirely revolted from Christ? I reply, so long as they professed Christianity, worshipped one God, observed the sacraments, and enjoyed some kind of Gospel ministry, they retained the external marks of a church. We do not always find in churches such a measure of purity as might be desired. The purest have their blemishes; and some are marked, not by a few spots, but by general deformity. Though the doctrines and practices of any society may not, in all respects, meet our wishes, we must not instantly pronounce its defects to be a sufficient reason for withholding from it the appellation of a Church. Paul manifests here a gentleness of disposition utterly at variance with such a course. Yet our acknowledgment of societies to be churches of Christ must be accompanied by an explicit condemnation of everything in them that is improper or defective; for we must not imagine, that, wherever there is some kind of church, everything in it that ought to be desired in a church is perfect.

I make this observation, because the Papists, seizing on the single word Church, think that whatever they choose to force upon us is sanctioned; though the condition and aspect of the Church of Rome are widely different from what existed in Galatia. If Paul were alive at the present day, he would perceive the miserable and dreadfully shattered remains of a church; but he would perceive no building. In short, the word Church is often applied by a figure of speech in which a part is taken for the whole, to any portion of the church, even though it may not fully answer to the name.

Calvin: Gal 1:3

3.Grace be to you and peace. This form of salutation, which occurred in the other epistles, has received an explanation, to which I still adhere. Paul wishes for the Galatians a state of friendship with God, and, along with it, all good things; for the favor of God is the source from which we derive every kind of prosperity. He presents both petitions to Christ, as well as to the Father; because without Christ neither grace, nor any real prosperity, can be obtained.

Calvin: Gal 1:4

4.Who gave himself for our sins. He begins with commending the grace of Christ, in order to recall and fix on Him the attention of the Galatians; for, if they had justly appreciated this benefit of redemption, they would never have fallen into opposite views of religion. He who knows Christ in a proper manner beholds him earnestly, embraces him with the warmest affection, is absorbed in the contemplation of him, and desires no other object. The best remedy for purifying our minds from any kind of errors or superstitions, is to keep in remembrance our relation to Christ, and the benefits which he has conferred upon us.

These words, who gave himself for our sins, were intended to convey to the Galatians a doctrine of vast importance; that no other satisfactions can lawfully be brought into comparison with that sacrifice of himself which Christ offered to the Father; that in Christ, therefore, and in him alone, atonement for sin, and perfect righteousness, must be sought; and that the manner in which we are redeemed by him ought to excite our highest admiration. What Paul here ascribes to Christ is, with equal propriety, ascribed in other parts of Scripture to God the Father; for, on the one hand, the Father, by an eternal purpose, decreed this atonement, and gave this proof of his love to us, that he “spared not his only-begotten Son, (Rom 8:32,) but delivered him up for us all;” and Christ, on the other hand, offered himself a sacrifice in order to reconcile us to God. Hence it follows, that his death is the satisfaction for sins. ¹⁵

That he might deliver us. He likewise declares the design of our redemption to be, that Christ, by his death, might purchase us to be his own property. This takes place when we are separated from the world; for so long as we are of the world, we do not belong to Christ. The wordαιών, ( age,) is here put for the corruption which is in the world; in the same manner as in the first Epistle of John, (1Jo 5:19) where it is said that “the whole world lieth in the wicked one,” and in his Gospel, (Joh 17:15,) where the Savior says,

“I pray not that thou shouldst take them out of the world,
but that thou shouldst keep them from the evil;”

for there it signifies the present life.

What then is meant by the word “World” in this passage? Men separated from the kingdom of God and the grace of Christ. So long as a man lives to himself, he is altogether condemned. The World is, therefore, contrasted with regeneration, as nature with grace, or the flesh with the spirit. Those who are born of the world have nothing but sin and wickedness, not by creation, but by corruption. ¹⁶ Christ, therefore, died for our sins, in order to redeem or separate us from the world.

From the present wicked age By adding the epithet “wicked”, he intended to shew that he is speaking of the corruption or depravity which proceeds from sin, and not of God’s creatures, or of the bodily life. And yet by this single word, as by a thunderbolt, he lays low all human pride; for he declares, that, apart from that renewal of the nature which is bestowed by the grace of Christ, there is nothing in us but unmixed wickedness. We are of the world; and, till Christ take us out of it, the world reigns in us, and we live to the world. Whatever delight men may take in their fancied excellence, they are worthless and depraved; not indeed in their own opinion, but in the judgment of our Lord, which is here pronounced by the mouth of Paul, and which ought to satisfy our minds.

According to the will. He points out the original fountain of grace, namely, the purpose of God;

“for God so loved the world, that he gave his only-begotten Son.” (Joh 3:16.)

But it deserves notice, that Paul is accustomed to represent the decree of God as setting aside all compensation or merit on the part of men, and so Will denotes here what is commonly called “good pleasure.” ¹⁷ The meaning is, that Christ suffered for us, not because we were worthy, or because anything done by us moved him to the act, but because such was the purpose of God. Of God and our Father is of the same import as if he had said, “Of God who is our Father.” ¹⁸

Calvin: Gal 1:5

5.To whom be glory. By this sudden exclamation of thanksgiving, he intends to awaken powerfully in his readers the contemplation of that invaluable gift which they had received from God, and in this manner to prepare their minds more fully for receiving instruction. It must at the same time be viewed as a general exhortation. Every instance in which the mercy of God occurs to our remembrance, ought to be embraced by us as an occasion of ascribing glory to God.

Calvin: Gal 1:6

6.I wonder He commences by administering a rebuke, though a somewhat milder one than they deserved; but his greatest severity of language is directed, as we shall see, against the false apostles. He charges them with turning aside, not only from his gospel, but from Christ; for it was impossible for them to retain their attachment to Christ, without acknowledging that he has graciously delivered us from the bondage of the law. But such a belief cannot be reconciled with those notions respecting the obligation of ceremonial observance which the false apostles inculcated. They were removed from Christ; not that they entirely rejected Christianity, but that the corruption of their doctrines was such as to leave them nothing more than an imaginary Christ.

Thus, in our own times, the Papists, choosing to have a divided and mangled Christ, have none, and are therefore “removed from Christ.” They are full of superstitions, which are directly at variance with the nature of Christ. Let it be carefully observed, that we are removed from Christ, when we fall into those views which are inconsistent with his mediatorial office; for light can have no fellowship with darkness.

On the same principle, he calls it another gospel, that is, a gospel different from the true one. And yet the false apostles professed that they preached the gospel of Christ; but, mingling with it their own inventions, ¹⁹ by which its principal efficacy was destroyed, they held a false, corrupt, and spurious gospel. By using the present tense, (“ye are removed”) he appears to say that they were only in the act of failing. As if he had said, “I do not yet say that ye have been removed; for then it would be more difficult to return to the right path. But now, at the critical moment, do not advance a single step, but instantly retreat.”

From Christ, who called you by grace Others read it, “from him who called you by the grace of Christ,” understanding it to refer to the Father; but the reading which we have followed is more simple. When he says that they were called by Christ through grace, this tends to heighten the criminality of their ingratitude. To revolt from the Son of God under any circumstances, is unworthy and disgraceful; but to revolt from him, after being invited to partake salvation by grace, is more eminently base. His goodness to us renders our ingratitude to him more dreadfully heinous.

So soon. When it is considered how soon they had discovered a want of steadfastness, their guilt is still further heightened. A proper season, indeed, for departing from Christ cannot be imagined. But the fact, that no sooner had Paul left them than the Galatians were led away from the truth, inferred still deeper blame. As the consideration of the grace by which they had been called was adduced to aggravate their ingratitude, so the circumstance of the time when they were removed is now adduced to aggravate their levity.

Calvin: Gal 1:7

7.Which is not another thing ²⁰ Some explain it thus, “though there is not another gospel;” as if it were a sort of correction of the Apostle’s language, to guard against the supposition that there were more gospels than one. So far as the explanation of the words is concerned, I take a more simple view of them; for he speaks contemptuously of the doctrine of the false apostles, as being nothing else than a mass of confusion and destruction. As if he had said, “What do those persons allege? On what grounds do they attack the doctrine which I have delivered? They merely trouble you, and subvert the gospel. They do nothing more.” But it amounts to the same meaning; for this, too, I acknowledge, is a correction of the language he had used about another gospel. He declares that it is not a gospel, but a mere disturbance. All I intended to say was, that, in my opinion, the word another means another thing. It resembles strongly the expression in common use, “this amounts to nothing, but that you wish to deceive.”

And wish to pervert He charges them with the additional crime of doing an injury to Christ, by endeavoring to subvert his gospel. Subversion is an enormous crime. It is worse than corruption. And with good reason does he fasten on them this charge. When the glow of justification is ascribed to another, and a snare is laid for the consciences of men, the Savior no longer occupies his place, and the doctrine of the gospel is utterly ruined.

The gospel of Christ. To know what are the leading points of the gospel, is a matter of unceasing importance. When these are attacked, the gospel is destroyed. When he adds the words, of Christ, this may be explained in two ways; either that it has come from Christ as its author, or that it purely exhibits Christ. The apostle’s reason for employing that expression unquestionably was to describe the true and genuine gospel, which alone is worthy of the name.

Calvin: Gal 1:8

8.But though we. As he proceeds in defending the authority of his doctrine, his confidence swells. First of all, he declares that the doctrine which he had preached is the only gospel, and that the attempt to set it aside is highly criminal. But then he was aware, the false apostles might object: “We will not yield to you in our desire to maintain the gospel, or in those feelings of respect for it which we are accustomed to cherish.” Just as, at the present day, the Papists describe in the strongest terms the sacredness with which they regard the gospel, and kiss the very name with the deepest reverence, and yet, when brought to the trial, are found to persecute fiercely the pure and simple doctrine of the gospel. Accordingly, Paul does not rest satisfied with this general declaration, but proceeds to define what the gospel is, and what it contains, and declares boldly that his doctrine is the true gospel; so as to resist all further inquiry.

Of what avail was it to profess respect for the gospel, and not to know what it meant? With Papists, who hold themselves bound to render implicit faith, that might be perfectly sufficient; but with Christians, where there is no knowledge, there is no faith. That the Galatians, who were otherwise disposed to obey the gospel, might not wander hither and thither, and “find no rest for the sole of their foot,” (Gen 8:9,) Paul enjoins them to stand steadfastly by his doctrine. He demands such unhesitating belief of his preaching, that he pronounces a curse on all who dared to contradict it.

And here it is not a little remarkable, that he begins with himself; for thus he anticipates a slander with which his enemies would have loaded him. “You wish to have everything which comes from you received without hesitation, because it is your own.” To show that there is no foundation for such a statement, he instantly surrenders the right of advancing anything against his own doctrine. He claims no superiority, in this respect, over other men, but justly demands from all, equally with himself, subjection to the word of God.

Or an angel from heaven In order to destroy more completely the pretensions of the false apostles, he rises so high as to speak of angels; and, on the supposition that they taught a different doctrine, he does not satisfy himself with saying that they were not entitled to be heard, but declares that they ought to be held accursed. Some may think, that it was absurd to engage in a controversy with angels about his doctrine; but a just view of the whole matter will enable any one to perceive, that this part of the apostle’s proceedings was proper and necessary. It is impossible, no doubt, for angels from heaven to teach anything else than the certain truth of God. But when the credit due to doctrines which God had revealed concerning the salvation of men was the subject of controversy, he did not reckon it enough to disclaim the judgment of men, without declining, at the same time, the authority of angels.

And thus, when he pronounces a curse on angels who should teach any other doctrine ²¹ though his argument is derived from an impossibility, it is not superfluous. This exaggerated language must, have contributed greatly to strengthen the confidence in Paul’s preaching. His opponents, by employing the lofty titles of men, attempted to press hard on him and on his doctrine. He meets them by the bold assertion, that even angels are unable to shake his authority. This is no disparagement to angels. To promote the glory of God by every possible means was the design of their creation. He who endeavors, in a pious manner, to accomplish this object, by an apparently desrespectful mention of their name, detracts nothing from their high rank. This language not only exhibits, in an impressive manner, the majesty of the word of God, but yields, also, a powerful confirmation to our faith while, in reliance on that word, we feel ourselves at liberty to treat even angels with defiance and scorn. When he says, “let him be accursed,” the meaning must be, “let him be held by you as accursed.” In expounding 1Co 12:3, we had occasion to speak of the wordἀνάθεμα. ²². Here it denotes cursing, and answers to the Hebrew word, הרם (hherem.)

Defender: Gal 1:2

Galatia was not a city, but a Roman province located in what is now northcentral and northeastern Turkey. It had earlier been overrun by Gauls, for whom the area was named, and was later incorporated in the Roman empire. Several of the cities reached on Paul's first missionary journey (Antioch of Pisidia, Iconium, Lystra, Derbe) were in the area just south of Galatia proper. They could be considered as Galatian churches, but there is no internal evidence to that effect. Possibly the churches Paul was writing to were certain unknown churches in Galatia proper, churches that Paul had reached on his second missionary journey."

Defender: Gal 1:4

The word for "world" is aion; Paul indicates that the present age is an evil age, and that one purpose for which Christ died was to deliver us from it."

Defender: Gal 1:6

The word "another" in Gal 1:6 is heteros, meaning "another of a different kind." That is, the only true gospel is centered on "the grace of Christ.""

Defender: Gal 1:7

In Gal 1:7, on the other hand, the word for "another" is allos, which means "another of the same kind." Gal 1:6 and Gal 1:7 stress that the so-called gospel that was misleading the Galatians was not really one with just minor variations from the true gospel but was altogether opposite to it, a false gospel."

Defender: Gal 1:8

Note Rev 14:6, Rev 14:7, which tells how during the coming tribulation period, God will send an angel to preach the "everlasting gospel" from the heavens. The message of the angel will exhort people to worship the true God who had created all things. This obviously can only be the same gospel which Paul said that we "have preached unto you." The gospel thus includes the creation as the foundation of all things, as well as the death and resurrection of Christ (1Co 15:1-4) for our sins. It also includes the coming eternal kingdom when He will reign over all things (Mat 4:23). We must accept it by grace through faith (Eph 2:8, Eph 2:9).

Defender: Gal 1:8

"Accursed" is the Greek anathema, referring to being dedicated to a false god and therefore under the curse of God."

TSK: Gal 1:1

an : Rom 1:1; 1Co 1:1

not : Gal 1:11, Gal 1:12, Gal 1:17

neither : Act 1:16-26, Act 13:2-4

but : Act 9:6, Act 9:15, Act 9:16, Act 22:10,Act 22:14-21, Act 26:16-18; Rom 1:4, Rom 1:5; 2Co 3:1-3; Eph 3:8; 1Ti 1:11-14; 2Ti 1:1; Tit 1:3

and : Mat 28:18-20; Joh 5:19, Joh 10:30, Joh 20:21

raised : Act 2:24-32, Act 3:15; Rom 4:24, Rom 4:25, Rom 10:9, Rom 14:9; Eph 1:19, Eph 1:20; Heb 13:20; 1Pe 1:21; Rev 1:5, Rev 1:18, Rev 2:8

TSK: Gal 1:2

all : Phi 2:22, Phi 4:21

churches : Act 9:31, Act 15:41, Act 16:5, Act 16:6, Act 18:23; 1Co 16:1

TSK: Gal 1:3

Rom 1:7-15; 1Co 1:3; 2Co 1:2, 2Co 13:14; Eph 1:2; Phi 1:2; Col 1:2; 1Th 1:1; 2Th 1:2; 2Jo 1:3

TSK: Gal 1:4

gave : Gal 2:20; Mat 20:28, Mat 26:28; Mar 10:45; Luk 22:19; Joh 10:11, Joh 10:17, Joh 10:18; Rom 4:25; Eph 5:2; 1Ti 2:6; Tit 2:14; Heb 9:14, Heb 10:9, Heb 10:10; 1Pe 2:24; 1Pe 3:18; 1Jo 2:2, 1Jo 3:16; Rev 1:5

from : Gal 6:14; Isa 65:17; Joh 12:31, Joh 14:30, Joh 15:18, Joh 15:19, Joh 17:14, Joh 17:15; Rom 12:2; 2Co 4:4; Eph 2:2, Eph 6:12; Heb 2:5, Heb 6:5; Jam 4:4; 1Jo 2:15-17, 1Jo 5:4, 1Jo 5:5, 1Jo 5:19; 1Jo 5:20; Rev 5:9, Rev 7:9

according : Psa 40:8; Mat 26:42; Luk 22:42; Joh 5:30, Joh 6:38, Joh 14:30,Joh 14:31; Rom 8:3, Rom 8:27, Rom 8:32; Eph 1:3, Eph 1:11; Heb 10:4-10

our : Mat 6:9; Rom 1:7; Eph 1:2; Phi 4:20; 1Th 3:11, 1Th 3:13; 2Th 2:16

TSK: Gal 1:5

whom : 1Ch 29:13; Psa 41:13, Psa 72:19; Isa 24:15, Isa 42:12; Mat 6:13; Luk 2:14; Rom 11:36, Rom 16:27; Eph 1:12; Phi 4:20; 1Ti 1:17; 2Ti 4:18; Heb 13:21; 1Pe 5:11; 2Pe 3:18; Jud 1:25; Rev 4:9-11, Rev 5:12, Rev 7:12, Rev 14:7

Amen : Mat 28:20

TSK: Gal 1:6

marvel : Mar 6:6; Joh 9:30

so : Gal 3:1-5, Gal 4:9-15, Gal 5:4, Gal 5:7; Psa 106:13; Isa 29:13; Jer 2:12, Jer 2:13

that called : Gal 5:8; 1Co 4:15; 2Th 2:14; 2Ti 1:9; 1Pe 1:15; 2Pe 1:3

the grace : Act 15:11; Rom 5:2; 1Ti 1:14; 2Ti 2:1; Rev 22:21

unto : Rom 10:3; 2Co 11:4

TSK: Gal 1:7

but : Gal 2:4, Gal 4:17, Gal 5:10,Gal 5:12, Gal 6:12, Gal 6:13, Gal 6:17; Act 15:1-5, Act 15:24, Act 20:30; Rom 16:17, Rom 16:18; 2Co 11:13

pervert : Gal 5:10,Gal 5:12; Jer 23:26; Mat 24:24; Act 13:10, Act 15:1, Act 15:24; 2Co 2:17, 2Co 4:2; 1Ti 4:1-3; 2Ti 2:18, 2Ti 3:8, 2Ti 3:9, 2Ti 4:3, 2Ti 4:4; Tit 1:10,Tit 1:11; 2Pe 2:1-3; 1Jo 2:18, 1Jo 2:19, 1Jo 2:26, 1Jo 4:1; 2Jo 1:7, 2Jo 1:10; Jud 1:4; Rev 2:2, Rev 2:6, Rev 2:14, Rev 2:15, Rev 2:20, Rev 12:9; Rev 13:14, Rev 19:20, Rev 20:3

TSK: Gal 1:8

though : Gal 1:9; 1Co 16:22; 2Co 11:13, 2Co 11:14; 1Ti 1:19, 1Ti 1:20; Tit 3:10; Rev 22:18, Rev 22:19

let : Gal 3:10,Gal 3:13; Gen 9:25; Deu 27:15-26; Jos 9:23; 1Sa 26:19; Neh 13:25; Mat 25:41; 2Pe 2:14

accursed : Mar 14:71; Act 23:14; Rom 9:3; 1Co 12:3, 1Co 16:22 *Gr.

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Gal 1:1

Paul an apostle - See the note at Rom 1:1. This is the usual form in which he commences his epistles; and it was of special importance to commence the Epistle in this manner, because it was one design to vindicate his apostleship, or to show that he had received his commission directly from the Lord Jesus.

Not of men - "Not from ἀπ ̓ ap' men."That is, he was not "from"any body of people, or commissioned by people. The word apostle means "sent,"and Paul means to say, that he was not "sent"to execute any purpose of human beings, or commissioned by them. His was a higher calling; a calling of God, and he had been sent directly by him. Of course, he means to exclude here all classes of people as having had anything to do in sending him forth; and, especially, he means to affirm, that he had not been sent out by the body of apostles at Jerusalem. This, it will be remembered (see the introduction to Galatians) was one of the charges of those who had perverted the Galatians from the faith which Paul had preached to them.

Neither by man - "Neither by or through δι ̓ di' the instrumentality of any man."Here he designs to exclude all people from having had any agency in his appointment to the apostolic office. He was neither sent out from any body of people to execute their purposes; nor did he receive his commission, authority, or ordination through the medium of any man. A minister of the gospel now receives his call from God, but he is ordained or set apart to his office by man. Matthias, the apostle chosen in the place of Judas Act 1:26, received his call from God, but it was by the vote of the body of the apostles. Timothy was also called of God, but he was appointed to his office by the laying on the hands of the presbytery; 1Ti 4:14. But Paul here says, that he received no such commission as that from the apostles. They were not the means or the medium of ordaining him to his work. He had, indeed, together with Barnabas, been set apart at Antioch, by the brethren there Act 13:1-3, for a "special mission"in Asia Minor; but this was not an appointment to the apostleship. He had been restored to sight after the miraculous blindness produced by seeing the Lord Jesus on the way to Damascus, by the laying on of the hands of Ananias, and had received important instruction from him Act 9:17, but his commission as an apostle had been received directly from the Lord Jesus, without any intervening medium, or any form of human authority, Act 9:15; Act 22:17-21; 1Co 9:1.

But by Jesus Christ - That is, directly by Christ. He had been called by him, and commissioned by him, and sent by him, to engage in the work of the gospel.

And God the Father - These words were omitted by Marcion, because, says Jerome he held that Christ raised himself from the dead. But there is no authority for omitting them. The sense is, that he had the highest possible authority for the office of an apostle; he had been called to it by God himself, who had raised up the Redeemer. It is remarkable here, that Paul associates Jesus Christ and God the Father, as having called and commissioned him. We may ask here, of one who should deny the divinity of Christ, how Paul could mention him as being equal with God in the work of commissioning him? We may ask further, how could he say that he had not received his call to this office from a man, if Jesus Christ were a mere man? That he was called by Christ, he expressly says, and strenuously maintains as a point of great importance. And yet, the very point and drift of his argument is, to show that he was not called by man. How could this be if Christ were a mere man?

Who raised him from the dead - See the notes at Act 2:24, Act 2:32. It is not quite clear why Paul introduces this circumstance here. It may have been:

(1)    Because his mind was full of it. and he wished on all occasions to make that fact prominent;

(2)    Because this was the distinguishing feature of the Christian religion, that the Lord Jesus had been raised up from the dead, and he wished, in the outset, to present the superiority of that religion which had brought life and immortality to light; and,

(3)    Because he wished to show that he had received his commission from that same God who had raised up Jesus, and who was, therefore, the author of the true religion. His commission was from the Source of life and light, the God of the living and the dead; the God who was the Author of the glorious scheme which revealed life and immortality.

Barnes: Gal 1:2

And all the brethren which are with me - It was usual for Paul to associate with him the ministers of the gospel, or other Christians who were with him, in expressing friendly salutations to the churches to which he wrote, or as uniting with him, and concurring in the sentiments which he expressed. Though Paul claimed to be inspired, yet it would do much to conciliate favor for what he advanced, if others also concurred with what he said, and especially if they were known to the churches to which the epistles were written. Sometimes the names of others were associated with his in the Epistle; see the 1Co 1:1 note; Phi 1:1 note; Col 1:1 note; 1Th 1:1 note. Since we do not know where this epistle was written, of course we are ignorant who the "brethren"were, who are here referred to. They may have been ministers with Paul, or they may have been the private members of the churches. Commentators have been much divided in opinion on the subject; but all is conjecture. It is obviously impossible to determine.

Unto the churches - How many churches there were in Galatia is unknown. There were several cities in Galatia, as Ancyria, Tavia, Pessinus, etc. It is not improbable that a church had been established in each of the cities, and, since they were not far distant from each other, and the people had the same general character and habits, it is not improbable that they had fallen into the same errors. Hence, the Epistle is directed to them in common.

Barnes: Gal 1:3

Grace be unto you ... - This is the usual apostolic salutation, imploring for them the blessing of God. See it fully explained in the notes at Rom 1:7.

Barnes: Gal 1:4

Who gave himself for our sins - The reason why Paul so soon introduces this important doctrine, and makes it here so prominent, probably is, that this was the cardinal doctrine of the Christian religion, the great truth which was ever to be kept before the mind, and because this truth had been in fact lost sight of by them. They had embraced doctrines which tended to obscure it, or to make it void. They had been led into error by the Judaizing teachers, who held that it was necessary to be circumcised, and to conform to the whole Jewish ritual. Yet the tendency of all this was to obscure the doctrines of the gospel, and particularly the great truth that people can be justified only by faith in the blood of Jesus; Gal 5:4; compare Gal 1:6-7. Paul, therefore, wished to make this prominent - the very "starting point"in their religion; a truth never to be forgotten, that Christ gave himself for their sins, that he might deliver them from all the bad influences of this world, and from all the false systems of religion engendered in this world. The expression "who gave"( τοῦ δόντος tou dontos is one that often occurs in relation to the work of the Redeemer, where it is represented as a "gift,"either on the part of God, or on the part of Christ himself; see note on Joh 3:16; compare Joh 4:10; Rom 4:25; 2Co 9:15; Gal 2:20; Eph 5:25; Tit 2:14. This passage proves:

(1) That it was wholly voluntary on the part of the Lord Jesus. No one compelled him to come; no one could compel him. It is not too much to say, that God could not, and would not compel any innocent and holy being to undertake the great work of the atonement, and endure the bitter sorrows which were necessary to redeem man. God will compel the guilty to suffer, but he never will compel the innocent to endure sorrows, even on behalf of others. The whole work of redemption must be voluntary, or it could not be performed.

\caps1 (2) i\caps0 t evinced great benevolence on the part of the Redeemer. He did not come to take upon himself unknown and unsurveyed woes. He did not go to work in the dark. He knew what was to be done. He knew just what sorrows were to be endured - how long, how keen, how awful. And yet, knowing this, he came resolved and prepared to endure all those woes, and to drink the bitter cup to the dregs.

\caps1 (3) i\caps0 f there had not been this benevolence in his bosom, man must have perished forever. He could not have saved himself; and he had no power or right to compel another to suffer on his behalf; and even God would not lay this mighty burden on any other, unless he was entirely willing to endure it. How much then do we owe to the Lord Jesus; and how entirely should we devote our lives to him who loved us, and gave himself for us. The word "himself,"is rendered by the Syriac, "his life"(nafsh); and this is in fact the sense of the Greek, that he gave his "life"for our sins, or that he died in our stead. He gave his "life"up to toil, tears, privation, sorrow, and death, that he might redeem us. The phrase, "for our sins"( ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν huper tōn hamartiōn hēmōn ), means the same as on account of; meaning, that the cause or reason why he gave himself to death, was our sins; that is, he died because we are sinners, and because we could be saved only by his giving himself up to death. Many mss. instead of ( ὑπὲρ huper ), here read ( περὶ peri ), but the sense is not materially varied. The Syriac translates it, "who gave himself instead of,"by a word denoting that there was a "substitution"of the Redeemer in our place. The sense is, that the Lord Jesus became a vicarious offering, and died in the stead of sinners. It is not possible to express this idea more distinctly and unambiguously than Paul has done, in this passage. Sin was the procuring cause of his death; to make expiation for sin was the design of his coming; and sin is pardoned and removed only by his substituted suffering.

That he might deliver us - The word used here ( ἐξέληται exelētai ) properly means, to pluck out, to tear out; to take out from a number, to select; then to rescue or deliver. This is the sense here. He came and gave himself that he might "rescue or deliver"us from this present evil world. It does not mean to take away by death, or to remove to another world, but that he might effect a separation between us and what the apostle calls here, "this present evil world."The grand purpose was, to rescue sinners from the dominion of this world, and to separate them unto God.

This present evil world - See Joh 17:15-16. Locke supposes, that by this phrase is intended the Jewish institutions, or the Mosaical age, in contradistinction from the age of the Messiah. Bloomfield supposes, that it means "the present state of being, this life, filled as it is with calamity, sin, and sorrow; or, rather, the sin itself, and the misery consequent upon it."Rosenmuller understands by it, "the men of this age, Jews, who reject the Messiah; and pagans, who are devoted to idolatry and crime."The word rendered "world"( αἰὼν aiōn ), means properly "age,"an indefinitely long period of time; then eternity, forever. It then comes to mean the world, either present or future; and then the present world, as it is, with its cares, temptations, and desires; the idea of evil, physical and moral, being everywhere implied - Robinson, Lexicon; Mat 13:22; Luk 16:8; Luk 20:34; Rom 12:2. Here it means the world as it is, without religion, a world of bad passions, false opinions, corrupt desires; a world full of ambition, and of the love of pleasure, and of gold; a world where God is not loved or obeyed; a world where people are regardless of right, and truth, and duty; where they live for themselves, and not for God; in short, that great community, which in the Scriptures is called the world, in contradistinction from the kingdom of God. That world, that evil world, is fall of sin; and the object of the Redeemer was to "deliver"us from that; that is, to effect a separation between his followers and that. It follows, therefore, that his followers constitute a unique community, not governed by the prevailing maxims, or influenced by the special feelings of the people of this world. And it follows, also, that if there is not in fact such a separation, then the purpose of the Redeemer’ s death, in regard to us, has not been effected, and we are still a part of that great and ungodly community, the world.

According to the will of God ... - Not by the will of man, or by his wisdom, but in accordance with the will of God. It was His purpose that the Lord Jesus should thus give himself; and his doing it was in accordance with His will, and was pleasing in His sight. The whole plan originated in the divine purpose, and has been executed in accordance with the divine will. If in accordance with His will, it is good, and is worthy of universal acceptation.

Barnes: Gal 1:5

To whom be glory ... - Let Him have all the praise and honor of the plan and its execution. It is not uncommon for Paul to introduce an ascription of praise in the midst of an argument: see the note at Rom 1:25. It results from the strong desire which he had, that all the glory should be given to God, and showed that he believed that all blessings had their origin in God, and that God should be always acknowledged.

Barnes: Gal 1:6

I marvel - I wonder. It is remarked by Luther (his commentary at the place) that Paul uses as mild a word as possible here. He does not employ the language of severe reproof, but he expresses his astonishment that the thing should have occurred. He was deeply affected and amazed, that such a thing could have happened. They had cordially embraced the gospel; they had manifested the tenderest attachment for him; they had given themselves to God, and yet in a very short time they had been led wholly astray, and had embraced opinions which tended wholly to pervert and destroy the gospel. They had shown an instability and inconstancy of character, which was to him perfectly surprising.

That ye are so soon - This proves that the Epistle was written not long after the gospel was first preached to them. According to the general supposition, it could not have been more than from two to five years. Had it been a long and gradual decline; had they been destitute for years of the privileges of the gospel; or had they had time to forget him who had first preached to them, it would not have been a matter of surprise. But when it occurred in a few months; when their once ardent love for Paul, and their confidence in him had so soon vanished, or their affections become alienated, and when they had so soon embraced opinions tending to, set the whole gospel aside, it could not but excite Paul’ s wonder. Learn hence, that men, professedly pious, and apparently ardently attached to the gospel, may become soon perverted in their views, and alienated from those who had called them into the gospel, and whom they professed tenderly to love. The ardor of the affections becomes cool, and some artful, and zealous, and plausible teachers of error seduce the mind, corrupt the heart, and alienate the affections. Where there is the ardor of the first love to God, there is also an effort soon made by the adversary, to turn away the heart from him; and young converts are commonly soon attacked in some plausible manner, and by art and arguments adapted to turn away their minds from the truth, and to alienate the affections from God.

So soon removed - Luther remarks that this is also a mild and gentle term. It implies that foreign influence had been used to turn away their minds from the truth. The word used here ( μετατίθεσθε metatithesthe ) means, "to transpose; to put in another place;"and then, "to go over from one party to another."Their affections had become transferred to other doctrines than those which they had at first embraced, and they had moved off from the only true foundation, to one which would give them no support.

From him that called you - There has been great difference of opinion in regard to the sense of this passage. Some have supposed, that it refers to God; others to Christ; others to Paul himself. Either supposition makes good sense, and conveys an idea not contrary to the Scriptures in other places. Doddridge, Chandler, Clarke, Macknight, Locke, and some others refer it to Paul; Rosenmuller, Koppe, and others, suppose it refers to God; and others refer it to the Redeemer. The Syriac renders it thus: "I marvel that ye are so soon turned away from that Messiah (Christ) who has called you."etc. It is not possible, perhaps, to determine the true sense. It does not seem to me to refer to Paul, as the main object of the Epistle is, not to show that they had removed from "him,"but from the "gospel"- a far more grievous offence; and it seems to me that it is to he referred to God. The reasons are:

(1)    That he who had called them, is said to have called them "into the grace of Christ,"which would be hardly said of Christ himself; and,

(2)    That the work of calling people is usually in the Scriptures attributed to God; 1Th 2:12; 1Th 5:24; 2Th 2:14; 2Ti 1:9.

Into the grace of Christ - Locke renders this, "into the covenant of grace which is by Christ."Doddridge understands it of the method of salvation which is by or through the grace of Christ. There is no doubt that it refers to the plan of salvation which is by Christ, or in Christ; and the main idea is, that the scheme of salvation which they had embraced under his instruction, was one which contemplated salvation only by the grace or favor of Christ; and that from that they had been removed to another scheme, essentially different, where the grace of Christ was made useless and void. It is Paul’ s object to show that the true plan makes Christ the great and prominent object; and that the plan which they had embraced was in this respect wholly different.

Unto another gospel - A gospel which destroys the grace of Christ; which proclaims salvation on other terms than simple dependence on the merits of the Lord Jesus; and which has introduced the Jewish rites and ceremonies as essential, in order to obtain salvation. The apostle calls that scheme the "gospel,"because it pretended to be; it was preached by those who claimed to be preachers of the gospel; who alleged that they had come direct from the apostles at Jerusalem, and who pretended to declare the method of salvation. It claimed to be the gospel, and yet it was essentially unlike the plan which he had preached as constituting the gospel. That which he preached, inculcated the entire dependence of the sinner on the merits and grace of Christ; that system had introduced dependence on the observance of the rites of the Mosaic system, as necessary to salvation.

Barnes: Gal 1:7

Which is not another - There is also a great variety of views in regard to the meaning of this expression. Tyndale translates it: "which is nothing else but there be some that trouble you."Locke, "which is not owing to anything else but only this, that ye are troubled with a certain sort of people who would overturn the gospel of Christ."But Rosenmuller, Koppe, Bloomfield, and others, give a different view; and according to them the sense is, "which, however, is not another gospel, nor indeed the gospel at all, or true,"etc. According to this, the design was to state, that what they taught had none of the elements or characteristics of the gospel. It was a different system, and one which taught an entirely different method of justification before God. It seems to me that this is the true sense of the passage, and that Paul means to teach them that the system, though it was called the gospel, was essentially different from that which he had taught, and which consisted in simple reliance on Christ for salvation. The system which they taught, was in fact the Mosaic system; the Jewish mode, depending on the rites and ceremonies of religion; and which, therefore, did not deserve to be called the gospel. It would lead them again with burdensome rites, and with cumbrous institutions, from which it was the great purpose of the gospel to relieve them.

But there be some that trouble you - Though this is most manifestly another system, and not the gospel at all, yet there are some persons who are capable of giving trouble and of unsettling your minds, by making it plausible. They pretend that they have come direct front the apostles at Jerusalem; that they have received their instructions from them, and that they preach the true gospel as they teach it. They pretend that Paul was called into the office of an apostle after them; that he had never seen the Lord Jesus; that he had derived his information only from others; and thus they are able to present a plausible argument, and to unsettle the minds of the Galatians.

And would pervert - That is, the tendency of their doctrine is wholly to turn away ( μεταστρέψαι metastrepsai ), to destroy, or render useless the gospel of Christ. It would lead to the denial of the necessity of dependence on the merits of the Lord Jesus for salvation, and would substitute dependence on rites and ceremonies. This does not of necessity mean that such was the design of their teaching, for they might have been in the main honest; but that such was the tendency and result of their teaching. It would lead people to rely on the Mosaic rites for salvation.

Barnes: Gal 1:8

But though we - That is, we the apostles. Probably, he refers particularly to himself, as the plural is often used by Paul when speaking of himself. He alludes here, possibly, to a charge which was brought against him by the false teachers in Galatia, that he had changed his views since he came among them, and now preached differently from what he did then; see the introduction. They endeavored probably to fortify their own opinions in regard to the obligations of the Mosaic law, by affirming, that though Paul when he was among them had maintained that the observance of the Law was not necessary to salvation, yet that he had changed his views, and now held the same doctrine on the subject which they did. What they relied on in support of this opinion is unknown. It is certain, however, that Paul did, on some occasions (see the note at Act 21:21-26), comply with the Jewish rites, and it is not improbable that they were acquainted with that fact, and interpreted it as proving that he had changed his sentiments on the subject.

At all events, it would make their allegation plausible that Paul was now in favor of the observance of the Jewish rites, and that if he had ever taught differently, he must now have changed his opinion. Paul therefore begins the discussion by denying this in the most solemn manner. He affirms that the gospel which he had at first preached to them was the true gospel. It contained the great doctrines of salvation. It was to be regarded by them as a fixed and settled point, that there was no other way of salvation but by the merits of the Saviour. No matter who taught anything else; no matter though it be alleged that he bad changed his mind; no matter even though he should preach another gospel; and no matter though an angel from heaven should declare any other mode of salvation, it was to be held as a fixed and settled position, that the true gospel had been preached to them at first. We are not to suppose that Paul admitted that he had changed his mind, or that the inferences of the false teachers there were well-founded, but we are to understand this as affirming in the most solemn manner that the true gospel, and the only method of salvation, had been preached among them at first.

Or an angel from heaven - This is a very strong rhetorical mode of expression. It is not to be supposed that an angel from heaven would preach any other than the true gospel. But Paul wishes to put the strongest possible case, and to affirm in the strongest manner possible, that the true gospel had been preached to them. The great system of salvation had been taught; and no other was to be admitted, no matter who preached it; no matter what the character or rank of the preacher: and no matter with what imposing claims he came. It follows from this, that the mere rank, character, talent, eloquence, or piety of a preacher does not of necessity give his doctrine a claim to our belief, or prove that his gospel is true. Great talents may be prostituted; and great sanctity of manner, and even holiness of character, may be in error; and no matter what may be the rank, and talents, and eloquence, and piety of the preacher, if he does not accord with the gospel which was first preached, he is to be held accursed.

Preach any other gospel ... - See the note at Gal 1:6. Any gospel that differs from that which was first preached to you, any system of doctrines which goes to deny the necessity of simple dependence on the Lord Jesus Christ for salvation.

Let him be accursed - Greek ἀνάθεμα anathēma (anathema). On the meaning of this word, see the notes at 1Co 12:3; 1Co 16:22, note. It is not improperly here rendered "accursed,"or devoted to destruction."The object of Paul is to express the greatest possible abhorrence of any other doctrine than that which he had himself preached. So great was his detestation of it, that, says Luther, "he casteth out very flames of fire, and his zeal is so fervent, that he beginneth almost to curse the angels."It follows from this:

(1) That any other doctrine than what is proclaimed in the Bible on the subject of justification is to be rejected and treated with abhorrence, no matter what the rank, talent, or eloquence of him who defends it.

\caps1 (2) t\caps0 hat we are not to patronise or countenance such preachers. No matter what their zeal or their apparent sincerity, or their apparent sanctity, or their apparent success, or their real boldness in rebuking vice, we are to withdraw from them.

"Cease, my son,"said Solomon, "to hear the instruction that causes to err from the words of knowledge; Pro 19:27. Especially are we to withdraw wholly from that instruction which goes to deny the great doctrines of salvation; that pure gospel which the Lord Jesus and the apostle taught. If Paul would regard even an angel as doomed to destruction, and as held accursed, should he preach any other doctrine, assuredly we should not be found to lend our countenance to it, nor should we patronise it by attending on such a ministry. Who would desire to attend on the ministry of even an angel if he was to be held accursed? How much less the ministry of a man preaching the same doctrine! It does not follow from this, however, that we are to treat others with severity of language or with the language of cursing. They must answer to God. "We"are to withdraw from their teaching; we are to regard the doctrines with abhorrence; and we are not to lend our countenance to them. To their own master they stand or fall; but what must be the doom of a teacher whom an inspired man has said should be regarded as "accursed!"It may be added, how responsible is the ministerial office! How fearful the account which the ministers of religion must render! How much prayer, and study, and effort are needed that they may be able to understand the true gospel, and that they may not be led into error, or lead others into error.

Poole: Gal 1:2

He writeth not only in his own name, but in the name of all those other Christians that were with him in the place where he now was (whether Rome or Corinth, or some other place, is uncertain); with whose consent and privity probably he wrote, possibly at their instigation, and whose common consent in that doctrine of faith which he handleth, (as well as in other things about which he writeth), he here declareth. Some think that the apostle forbears the term saints, or sanctified in Christ Jesus, & c., commonly used in his other Epistles, because of that apostacy for which he designed to reprove them; but it is implied in the term churches. Galatia was a large country, and had in it many famous cities; it was neither wholly Christian, nor yet such as to the major part; but there were in it several particular congregations of Christians, which he calleth churches; every congregation of Christians using to meet together to worship God, being a church, a particular church, though all such congregations make up but one universal visible church. Nor, being guilty of no idolatry, though corrupted in some particular points of doctrine, and those of moment, doth the apostle deny them the name of churches, though he sharply rebuketh them for their errors.

Poole: Gal 1:3

A common, as well as religious and Christian, form of salutation; Paul’ s mark in every Epistle, and used by him without any variation, (except in his Epistles to Timothy and Titus, where he only adds mercy &c.), the want of which, as also of his name, offers some grounds to doubt whether he wrote the Epistle to the Hebrews. Paul had used it in the beginning of his Epistle to the Romans, and both the Epistles to the Corinthians: see the notes on Rom 1:7 1Co 1:3 2Co 1:2 . It teaches us, in our common discourses, whether epistolary or otherwise, to speak to our friends like Christians, who understand and believe that the grace, mercy, and peace from God, are the most desirable good things.

Poole: Gal 1:4

Which Christ, though he was put to death by Pilate and the Jews, yet he was not compelled to die; for he laid down his life, no man took it from him, Joh 10:17,18 . Sometimes it is said, he died for our sins, as Rom 5:8 ; sometimes, that he gave himself, ( meaning, to death), as in Eph 5:2,25 1Ti 2:6 Tit 2:14 : he was given by his Father, and he gave himself by his own free and spontaneous act.

For our sins must be interpreted by other scriptures: here is the defect of a word here, which the Socinians would have to be remission; others, expiation (of which remission is a consequent). Both, doubtless, are to be understood, and something more also, which is expressed in the following words of the verse. Remission of sins is granted to be the effect of the death of Christ, but not the primary and sole effect thereof; but consequential to the propitiation, mentioned Rom 3:25 ; the redemption, Eph 1:7 ; the sacrifice, Heb 10:12 : both which texts show the absurdity of the Socinians, in quoting those texts to favour their notion of Christ’ s dying for the remission of our sins, without giving the justice of God satisfaction. And though some other texts mention Christ’ s dying for our sins, without mention of such expiation, propitiation, redemption, or satisfaction; yet they must be interpreted by the latitude of the end of Christ’ s death (expressed in other scriptures) relating to sin. Which is not only expiation, and remission, but the delivery of us from the lusts and corruptions of

this present evil world The apostle here deciphers this world, by calling it present and evil: by the first, he hinteth to us, that there is a world to come; by the latter, he showeth the sinful practices of the greatest part of men, (for by world he means the corruption of persons living in the world), they are evil; and this was one end of Christ’ s death, to deliver his saints from their evil practices and examples; thus, 1Pe 1:18 , we are said to be by the blood of Christ redeemed from a vain conversation received by tradition from our fathers. This (he saith) was done according to the will of God the Greek word is yelhma , not diayhkhn : the will of God is his decree, purpose, or good pleasure, so as it signifieth both his eternal purpose, (according to Eph 1:4 ), and his present pleasure or consent. I see no ground for the Socinian criticism, who would have us understand by it, God’ s testament, or present will for things to be done after death; the word importeth no more than God’ s eternal purpose, as to the redemption of man by the blood of Christ, and his well pleasedness with his undertaking and performance of that work; this God he calleth our Father, not with respect to creation so much as adoption.

Poole: Gal 1:5

To which Father, (yet not excluding the Son), for do great benefits bestowed upon us, be honour, and praise, from age to age, and to all eternity. The term Amen , being always used in Scripture either as a term of assertion, to aver the truth of a thing, or as a term of wishing, may here be understood in either or both senses; the apostle using it either to assert the glorifying of God to be our duty, and a homage we owe to God; or to signify his hearty desire that this homage may from all hands be paid unto him.

Poole: Gal 1:6

The apostle here beginneth the matter and substance of his Epistle, with a reprehension of this church; which in, some things is much qualified, in other things much aggravated. His expressing his reproof by the word marvel hath in it something of mitigation, and signifieth his better hopes concerning them. The term removed also, mollifies the reproof, the apostle thereby rather charging their apostacy upon their seducers, than upon them who were seduced; though they were not to be excused for their so yielding to the temptation, and that in so short a time, either after their first conversion, or after the first attempts upon them to seduce them; and herein was the aggravation of their guilt, that they very little resisted the temptation, but were presently overthrown by it. But it was a greater aggravation of their guilt, that they suffered themselves to be removed from him that called them. Interpreters doubt whether this be to be understood of God, or of Paul; and if of God, whether of the First or of the Second Person. That which inclineth some to think that Paul meant himself, was his instrumentality in the conversion of these Galatians; and his complaints of them in this Epistle, for their deserting his doctrine, and alienation from him; but then the substantive to the participle must be understood, and the call must be understood of the external call only, by the ministry of the word. It therefore seemeth rather to be understood of God; the apostles generally ascribing calling to God, Gal 5:8 1Th 5:24 2Th 2:14 1Pe 1:2,15 2Pe 1:3 . Nor doth it seem proper to refer the action to Christ, because the apostles ordinarily ascribe calling to the First Person in the Trinity, calling us by Christ, as Rom 8:30 2Th 2:13,14,16 2Ti 1:9 1Pe 5:10 ; besides, the grace of Christ is here made the term to which they are called. And though this would supply the participle with a substantive in the text, without understanding one, yet it seems both too remote, and also to alter the sense of the text; making it to run thus, from Christ that called you unto grace, instead of

him that called you into the grace of Christ By which grace the apostle doubtless means not the doctrine of the gospel only, (though that be sometimes called grace), but all the benefits of the gospel, justification, reconciliation, adoption; which are all properly called the grace of Christ, as being the purchase of his blood.

Unto another gospel that is, to the embracing of other doctrine, differing from the doctrine of the gospel, though it be brought to you by seducers under that notion; showing you another pretended way of salvation than by the merits of Jesus Christ, whereas God hath given no other name under heaven, neither is there salvation in any other, Act 4:12 .

Poole: Gal 1:7

Which is not another another doctrine it is, but another doctrine or glad tidings of salvation, or another gospel of Christ, it is not; for there is no other. In and by the new notions they bring they do but

trouble you and pervert the true doctrine of the gospel though they use the name of Christ, and of his gospel, they do it falsely; for by making the works of the law, and the observance of them, necessary to be by you observed in order to your salvation, they quite destroy and pervert the glad tidings of salvation; viz. that we are saved by Christ alone and faith in him, and by a righteousness without these works.

Poole: Gal 1:8-9

Ver. 8,9. The apostle, by this vehement expression, doth no more suppose it possible that a heavenly angel should publish to them any other way of salvation than what he had published, than that he himself might so contradict his own doctrine. He only by it declares his certainty of the truth, which he had delivered to them; it was not to be contradicted either by man or angel; and further teacheth us, that additions to the doctrines of the gospel make another gospel; God neither allowing us to add to, nor to diminish from, Divine revelations; for of this nature were the corruptions crept into this church. These seducers owned Christ and the doctrine of the gospel: only teaching the Jewish circumcision, and other ceremonial rites, as necessary to be observed in order to people’ s salvation, they made the pretended gospel (which they taught) to be another gospel than that which Paul had preached, and which believers in this church had received. In saying let him be accursed he also saith that he who doth this shall be accursed; for the apostle would neither himself curse, nor direct others to curse, whom he did not know the Lord would curse, and look upon as cursed. These two verses look dreadfully upon the papacy, where many doctrines are published, and necessary to be received, which Paul never preached, nor are to be found in any part of Divine writ.

PBC: Gal 1:4

See Philpot: DELIVERANCE FROM THIS PRESENT EVIL WORLD

Haydock: Gal 1:1

The apostle begins by asserting his apostleship which the false teachers had called in question. He was called to it by Christ himself, in his miraculous conversion, being changed "into a vessel of election to carry his name before kings and nations, and the children of Israel." Thus chosen, we see him immediately after his conversion, preaching in Damascus and Arabia. (Calmet) ---

Let us beware of self-appointed teachers, who are neither called by God nor rightly ordained by men, and yet are observed to intrude themselves into the ministry. ---

Not from man, neither by man. [1] The apostle here expressly says, all the brethren who are with me; to shew that he advanced nothing which was not conformable to the belief of all the faithful. (St. Jerome) ---

And again he says, (ver. 12.) neither did I receive it from man, nor did I learn it, but by the revelation of Jesus Christ. That is, not from him, who was a man only, but from Jesus Christ, who was both God and man. St. Jerome, who has left us a commentary on this epistle, (tom. iv. p. 222. Ed. Ben. as also St. John Chrysostom, tom. iii. p. 709. Ed. Sav.) takes notice, that Christ's divinity is proved from these expressions, that St. Paul was not an apostle, nor had his mission from man only, but from Jesus Christ, who therefore was not a man only. ---

By Jesus Christ and God the Father. A second argument to shew the equality of the Son with the Father. And thirdly, it destroys another objection of the Arians, who used to pretend that the Father, being always first named, he only, and not the Son, was properly God. Fourthly, another of their arguments to prove only the Father truly God, was that he was called the God, with the Greek article; and here the Father is called God, without the said Greek article. Fifthly, they also pretended that the Son was not God, because the Father was said to deliver him to death: and here (ver. 3.) the Son is said to give and deliver himself. (Witham)

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[BIBLIOGRAPHY]

Non ab homine, on which words St. Jerome, ergo non homo tantum est Christus. See St. John Chrysostom in his commentary, or Greek: ermeneia, on this epistle, p. 713, where he takes notice against the Arians, that here God the Father is called Greek: Theos, not Greek: o Theos; so that their argument from the Greek article is of no force; Greek: choris arthrou....ouk apo tou, alla apo theou patros, &c.

Haydock: Gal 1:6-7

This was about three or four years after their conversion. The apostle knowing very well how to suit his discourse to his auditors, in this epistle makes use of a more severe and harsh address than is observable in his other epistles. The reason is, the Galatians were a less civilized people, and had already shewn the little attachment they had to their spiritual father. (Calmet) ---

To another gospel: which is not [2] another. That is, it is not properly another, because they pretended to be Christians, and teach the faith: and yet it was in some measure another, because changed by such teachers with a mixture of errors, particularly that all converted Gentiles were to observe the Jewish law: and in this sense, they are said to subvert, or destroy the gospel of Christ: so that the apostle hesitates not to pronounce and repeat an anathema, a curse upon all that preach any thing besides, that is, in point of religion, not agreeing with what he had taught. I cannot omit here a reflection, which St. John Chrysostom makes on the 7th verse. Where are they, saith he, who condemn us (Catholics) for the differences we have with heretics? and who pretend there is no such essential difference betwixt us and them, so as to judge them excluded from the communion of the Catholic Church, out of which there is no salvation, unless perhaps through ignorance. ---

Let them hear what St. Paul says, that they destroyed the gospel who made any such innovations: to wit, by introducing again as necessary some of the Jewish ceremonies, even at a time when the Christians, who had been Jews, might lawfully use them, and even they who had been Gentiles. St. Paul says, this is to change and destroy the gospel; he repeats anathema against them. Let them hear, and take notice of this, who pretend that the unity of the one Catholic faith is sufficiently maintained by all Christian societies, that agreeing, as they say, in fundamentals, their faith is a saving faith: that the council of Trent, without reason, pronounced such anathemas against them: that all Catholics are uncharitable for denying them to be in the way to salvation, when they make Scripture alone, as interpreted by their private judgment, the only rule of their faith. They may as well accuse not only St. John Chrysostom but also St. Paul, of uncharitableness, &c. (Witham)

Haydock: Gal 1:7

[BIBLIOGRAPHY]

In aliud Evangelium, quod non est aliud; Greek: eis eteron euaggelion, o ouk estin allo. Volunt convertere, Greek: metastrepsai, invertere, evertere, pervertere. St. John Chrysostom, Lat. edit. p. 812. E. ubi sunt igitur, qui nos ut contentiosos damnant, eo quod cum hזreticis habemus dissidium, dictitantque nullum esse discrimen inter nos & illos.... Audiant Paulum (p. 813. A.) illos subvertisse Evangelium, qui paululum quiddam rerum novarum invexerant. And in the Greek edition of Savil, p. 717, linea 3, Greek: pou nun eisin, &c. ....akouetosan ti phesin o Paulos, &c.

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Gill: Gal 1:1

Paul an apostle, not of men, neither by man,.... The writer of this epistle, Paul, puts his name to it, as to all his epistles, excepting that to the Hebrews, if that be his, being neither afraid nor ashamed to own what is herein contained. He asserts himself to be "an apostle", which was the highest office in the church, to which he was immediately called by Christ, and confirmed in it by signs and wonders. This he chose to mention, because of the false teachers, who had insinuated he was no apostle, and not to be regarded; whereas he had received grace and apostleship from Christ, and was an apostle, "not of men", as were the apostles or messengers of the sanhedrim ^a; See Gill on 2Co 8:23 and as were the false apostles, who were sent out by men, who had no authority to send them forth: the apostle, as he did not take this honour to himself, did not thrust himself into this office, or run before he was sent; so he was not sent by men; he did not act upon human authority, or by an human commission: this is said in opposition to the false apostles, and to an unlawful investiture with the office of apostleship, and an usurpation of it, as well as to distinguish himself from the messengers and ambassadors of princes, who are sent with credentials by them to negotiate civil affairs for them in foreign courts, he being an ambassador of Christ; and from the messengers of churches, who were sometimes sent with assistance or advice to other churches; and he moreover says, "nor by man"; by a mere man, but by one that was more than a man; nor by a mortal man, but by Christ, as raised from the dead, immortal and glorious at God's right hand: or rather the sense is, he was not chosen into the office of apostleship by the suffrages of men, as Matthias was; or he was not ordained an apostle in the manner the ordinary ministers of the Gospel and pastors are, by the churches of Christ; so that as the former clause is opposed to an unlawful call of men, this is opposed to a lawful one; and shows him to be not an ordinary minister, but an extraordinary one, who was called to this office, not mediately by men, by any of the churches as common ministers are:

but by Jesus Christ; immediately, without the intervention of men, as appears from Act 26:16. For what Ananias did upon his conversion was only putting his hands on him to recover his sight, and baptizing him; it was Christ that appeared to him personally, and made him a minister; and his separation with Barnabas, by the church, under the direction of the Holy Ghost, Act 13:2 was to some particular work and service to be done by them, and not to apostleship, and which was long after Paul was made an apostle by Christ. Jesus Christ being here opposed to man, does not suggest that he was not a man, really and truly, for he certainly was; he partook of the same flesh and blood with us, and was in all things made like unto us, sin excepted; but that he was not a mere man, he was truly God as well as man; for as the raising him from the dead, in the next clause, shows him to be a man, or he could not have died; so his being opposed to man, and set in equality with God the Father, in this verse, and grace and peace being prayed for from him, as from the Father, Gal 1:4 and the same glory ascribed to him as to the Father, Gal 1:5 prove him to be truly and properly God. The apostle adds,

and God the Father; Christ and his Father being of the same nature and essence, power and authority, as they are jointly concerned and work together in the affairs or nature and Providence, so in those of grace; and particularly in constituting and ordaining apostles, and setting them in the church. This serves the more to confirm the divine authority under which Paul acted as an apostle, being not only made so by Christ, but also by God the Father, who is described as he,

who raised him from the dead; which is observed, not so much to express the divine power of the Father, or the glory of Christ, as raised from the dead, but to strengthen the validity of the apostle's character and commission as such; to whom it might have been objected, that he had not seen Christ in the flesh, nor familiarly conversed with him, as the rest of the apostles did: to which he was able to reply, that he was not called to be an apostle by Christ in his low and mean estate of humiliation, but by him after he was raised from the dead, and was set down at the right hand of God; who personally appeared to him in his glory, and was seen by him, and who made and appointed him his apostle, to bear his name before Gentiles, and kings, and the people of Israel; so that his call to apostleship was rather more grand and illustrious than that of any of the other apostles.

Gill: Gal 1:2

And all the brethren which are with me,.... Meaning either the brethren of the church where he was when he wrote this epistle, who were children of the same Father, regenerated by the same grace, belonged to the same family and household of God, and were heirs together of the grace of life; or else his fellow ministers, who were assisting to him in his work, and were companions with him in his travels, and whom he sometimes mentions by name and joins with him in his epistles, as Sosthenes, Silvanus, and Timothy; and the rather he takes notice of the brethren here, whoever are meant, to show that they agreed with him in the doctrines of grace he defends, and in the charges he brought against this church, and in the reproofs and advice he gave them; which he might suppose, and hope, would have the greater weight and influence upon them;

unto the churches of Galatia; Galatia was a country in the lesser Asia, inhabited by the Gauls, who coming thither out of Europe, mixed with the Grecians; whence it was first called Gallo Graecia, and afterwards Galatia; See Gill on Act 16:6. The metropolis of it, as Pliny ^b says, was formerly Gordium, and the chief towns or cities, according to him, were Ancyra, Tavium, and Pessinus; and in some, or all of these places, it is very probable, were the churches here mentioned; See Gill on Act 18:23. It seems there were more than one in this country; for the primitive churches were not national nor provincial, but congregational, consisting of persons called out of the world, and joined together in holy fellowship and who walked in the commandments and ordinances of the Lord: and though these churches had many among them that were disorderly, and were swerving from the faith of the Gospel, yet were not unchurched, but honoured still with the name of churches, there being no perfection to be expected in this state of things; as not in particular persons, so not in congregated bodies and societies; though it is observed by some, that they are barely called churches, without any additional epithets, as churches of God, beloved of God, called to be saints, faithful and sanctified in Christ, which are bestowed on other churches; whereby the apostle is thought to show his indignation and resentment at their principles and practices. For quickly after the Gospel was preached unto them, false teachers crept in among them, endeavouring to subvert it, by mixing it with the law, and joining Moses and Christ; and in which they very much succeeded; and is the reason of the apostle's writing this epistle.

Gill: Gal 1:3

Grace to be you,.... After the inscription above, in which the writer of the epistle, and the persons joined to him, are described, and the churches to whom it is written, follows the salutation in these words, and which is common to all the epistles of this apostle; of the sense of which; see Gill on Rom 1:7. The Alexandrian copy reads, "from God our Father, and the Lord Jesus Christ"; and the Ethiopic version reads, "our Father".

Gill: Gal 1:4

Who gave himself for our sins,.... The antecedent to the relative "who, is our Lord Jesus Christ", Gal 1:3 and the words are an illustration of the good will of God the Father, and of the grace and love of Christ, in the gift of himself, for the sins of his people: he did not merely give, "sua, his own things", what were his properly, but, "se, himself"; not the world, and the fulness of it, gold, silver, and such like corruptible things; no, nor men for them, and people for their lives; nor angels, his creatures, and ministering spirits; but his own self, his life, his flesh, his blood, his body, and soul, his whole human nature, and this as in union with himself, a divine person, the eternal Son of God. He gave himself freely, cheerfully, voluntarily, into the hands of men, justice, and death itself, as a sacrifice for sin, to expiate it, make reconciliation and atonement for it, which could not be done by the sacrifices of the legal dispensation; to procure the remission of it, which could not be had without shedding or blood; and utterly to take it away, finish it, and make an end of it, and abolish it, so as that it might never rise any more to the condemnation of his people: and this reached to "sins" of all sorts, not only original, but actual, and these of thought, word, and deed; and this oblation of himself upon the cross, was not for any sin of his own, who had none, nor for the sins of angels, of whom he was no Redeemer aud Saviour, but "for our sins"; not the sins of the apostles, or of the Jews only, nor yet of all mankind, but of God's elect, called the friends of Christ, his sheep and church, for whom he gave himself; and his end in so doing was,

that he might deliver us from this present evil world; by which is meant, either the Jewish world, or church state, in which were a worldly sanctuary, and which were subject to ceremonies and traditions, called the elements and rudiments of the world; and who were possessed of worldly notions, and in expectation of a worldly kingdom to be set up by the Messiah; and both in principle and in practice were sadly degenerated, and were become very evil and wicked: or the present age and generation of men, whether of Jews or Gentiles, which was so corrupt, as the like was never known; or in general the present world, and the men of it, in distinction either from the world before the flood, as in 2Pe 3:5 or rather from the new heavens and earth, which will be after the present ones, and wherein will dwell righteousness; or, in a word, from the world which is to come, as they are frequently opposed in Scripture: and which is said to be "evil", not with respect to the matter, that being all very good, as created by God; but with respect to the men of it, who lie in wickedness, under the power of the wicked one, and of their own sins; and to the things which are in it, all which are the lust of the flesh, the lust of the eyes, and the pride of life. Now Christ gave himself a sacrifice for the sins of his people, that as in consequence of this they might be delivered and saved from the damning power, so from the governing power and influence of all that is evil in this present world; as from Satan, the god of it, who has usurped a power over it; from the lusts that are predominant in it; from the vain conversation of the men of it; from the general conflagration of it at the last day, and from the perdition of ungodly men, and their eternal destruction in hell: and all this is

according to the will of God, and our Father, It was by the determinate counsel and foreknowledge of God that Christ was delivered up into the hands of wicked men, and put to death by them; it was his will of purpose and decree, to deliver him up into the hands of justice and death, and that he should give himself sacrifice for sin; yea, it was his will of command, that he should lay down his life for his sheep, to which he was obedient; it was his pleasure, it was what was agreeable to him, was to his good liking, that he should die for the sins of his people; it was owing to the love of God, who is our Father in Christ, and by adopting grace, and not to any worth or desert of ours, that Christ gave himself for us; as his own love, so his Father's will, were what solely moved him to it.

Gill: Gal 1:5

To whom be glory for ever and ever. Amen. That is, either to Christ, who gave himself to expiate the sins of his people, on the account of which all honour and glory are due to him from them; or to God the Father, according to whose will of purpose and command Christ gave himself, for which glory ought to be ascribed unto him; and it may well be thought, that both are taken into this doxology: the Father is to be glorified, who of his everlasting love, and free favour, did in his eternal purposes and decrees in his counsel and covenant, so wisely frame and order things, that his own Son should be given to be an offering for sin; and Christ is to be glorified, that he, of his free rich grace and love, agreed to give himself, and did give himself to be a ransom for his people, which has been testified in due time. This ascription of glory to both shows the greatness of the blessing, and the grateful sense which all interested in it ought to bear upon their minds continually, "for ever and ever"; or "to the ages of ages", a Jewish phrase, the same with לעלמי עלמין ^c. To which the apostle adds his "Amen", as joining with all the saints, above or below, in ascribing salvation, and the glory of it, to him that sits upon the throne, and to the Lamb for ever and ever.

Gill: Gal 1:6

I marvel that ye are so soon removed,.... The apostle now enters on the subject matter of this epistle, and opens the occasion and design of it, which were to reprove the Galatians for their instability in the Gospel; and, if possible, to reclaim them, who were removed, or removing from the simplicity of it; and which was very surprising to the apostle, who had entertained a good opinion of them, looked upon them as persons called by the grace of God, well established in the doctrines of the Gospel, and in no danger of being carried away with the error of the wicked the person from whom he says they were removed is,

from him that called you into the grace of Christ; by whom is meant, not the apostle himself, who had been an instrument in the calling of them to the knowledge of Christ, and the participation of his grace, and from whose Gospel, or the Gospel as preached by him, in its clearness and purity, they were now departing; but either Christ, and so the Syriac and Arabic versions read the words, "from Christ who called you by own grace"; or rather God the Father, and some copies read, "into", or "by the grace of God": to whom calling is most commonly ascribed in the sacred writings: and which is to be understood, not of a ministerial call, or a call to preach the Gospel of Christ; though there might be some in these churches who were called both internally and externally to that sacred office; nor a mere outward call by the ministry: for though doubtless there might be some among them who were only so called, yet as much as they were under profession of Christ, and nothing appearing to the contrary, they were all in a judgment of charity looked upon as effectually called by the grace of God; which calling is here meant: for they were called "into the grace of Christ"; some read it, "in", or "by the grace of Christ": referring it either to the moving cause of calling, which is not the works and merits of men, but the free grace and favour of God in Christ; or to the efficient cause of it, which is not the power and will of man, but the efficacious grace of Christ, through the powerful operations of his Spirit: but the words are well rendered, "into the grace of Christ"; that is, to the enjoyment of the fulness of grace which is in Christ; of all the blessings of grace he has in his hands; such as justification, peace, pardon, atonement, wisdom, strength, joy, comfort, and every supply of grace; and particularly fellowship with him, into which the saints are called, and than which nothing is more desirable: but the difficulty is, how such persons can be said to be removed from God, who has thus called them to partake of grace in Christ. They are not, nor can they be removed from the everlasting and unchangeable love of God to them in Christ, of which their calling is a fruit, effect, and evidence; nor from their covenant interest in him, which is immovable and inviolable; nor from a state of justification, in which they openly are, who in the effectual calling have passed from death to life, and so shall never enter into condemnation; nor from the family and household of God, in which they are; no, nor from the grace of calling with which they are called by God, and which has eternal salvation inseparably connected with it; but this must be understood doctrinally of their removal from the Gospel of Christ, though not of a total and final one. It is observed by some, that the word used is in the present tense, and shows that they were not gone off from the Gospel, but were upon going, so that the apostle had some hopes, yea, confidence of their being restored, Gal 5:10. And besides, though such as are truly called by grace cannot be finally and totally deceived by false prophets and false teachers, yet they may be greatly unhinged by them, and may fall from some degree of steadfastness in the doctrine of faith, which was the case of these Galatians: but what increased the apostle's surprise, and aggravated their sin and weakness, was, that they were "so soon" removed from the simplicity of the Gospel; he having been with them but a few years before, and preached the Gospel to them, which the means of their conversion, and of planting churches among them; at least he had lately paid them a visit, when he afresh strengthened them in the faith of the Gospel, Act 18:23. Or this may regard that easiness of mind which appeared in them, who upon the first attack of them by the false teachers, were weakly and cowardly giving up their faith, and at once giving into the notions of these men, as soon as they were proposed unto them. That which they are said to be removed

unto is

another Gospel, different from that, and very unlike to what had been preached to them, and they had received; which had nothing of the grace of Christ, of the doctrines and blessings of grace that had, by which they were called; very different from the Gospel of Christ, and his apostles, insomuch that it did not deserve the name of a Gospel; and the apostle calls it so, not that he thought it to be one, but because it was in the opinion of others, and was so styled by the false apostles; wherefore, by way of concession, he so calls it, though he immediately corrects it.

Gill: Gal 1:7

Which is not another,.... It is no Gospel, no joyful sound, no good news, and glad tidings; the doctrine which attributes justification to the works of the law, or mixes grace and works in the business of salvation, which was the doctrine of these false teachers, is no Gospel; not truly so, however it may be called; nor does it bring any solid peace and joy to distressed minds. There is but one pure Gospel of the grace of God, and Christ, and his apostles; there is not one and another; there is but one faith, one doctrine and scheme of faith; the Gospel is single and uniform, all of a piece, has no yea and nay, or contradiction in it; this trumpet gives no uncertain sound, nor any dreadful, but a joyful one:

but there be some that trouble you; meaning the false apostles, whose names he does not think fit to mention, as being unworthy to be named, and to have their names transmitted to posterity. These troubled the churches with their doctrines and principles, by raising disputes and controversies among them, injecting doubts and scruples into their minds, which puzzled and confounded them, and made them uneasy, and which broke in upon that peace of soul which the Gospel brings and establishes; for no true solid peace is attained to, and enjoyed, but by the doctrine of justification by the righteousness of Christ, pardon by his blood, and atonement by his sacrifice, which the doctrine of justification by works, &c. tends to destroy.

And would pervert the Gospel of Christ; which has Christ for its author, subject, and preacher; and particularly the doctrine of justification by his righteousness, which they sought to change, to throw into a different shape and form, to adulterate by mixing it with the works of the law, and so, if possible, destroy it: to this they showed a good will, but were not able to effect, for the Gospel is an everlasting one; it is immovable, and so is that particular doctrine of it; it remains, and will remain in spite of opposition to it. Thus the apostle prudently lays the blame of the Galatians removing from the Gospel to another upon the false teachers, hoping he should be able to reclaim them by solid arguments, and gentle methods.

Gill: Gal 1:8

But though we, or an angel from heaven,.... The apostle, in order to assert the more strongly the truth, purity, and perfection of the Gospel, as preached by him; and to deter persons from preaching another Gospel, and others from receiving it, supposes a case impossible; and, in such a case, denounces his anathemas. It was not possible, that he, or any of his fellow apostles, who had been so clearly led and so fully established in the Gospel of Christ, and of which they had had such a powerful and comfortable experience in their souls, could ever preach one different from it; nor was it possible that a good angel, one that is in heaven, that always beholds the face of God there, is ever ready to do his will, as he never could be employed by God in publishing another, so he never would; and yet, was it possible or such a thing to be done by such men, or such an angel, he or they would deserve the curse of God and men; their having the highest names, or being of the highest character, and in the highest office and class of beings, would not screen them; and therefore how should the false apostles, and those who followed them, ever think to escape, since even these would not, should they

preach any other Gospel unto you than that which we have preached unto you; that is, not only anyone that is contrary to it, but any one besides it; for such was the perfection of the Gospel, as preached by the apostle, who declared the whole counsel of God, and kept back nothing that was profitable to the churches, that no addition could, or might be made unto it:

let him be accursed, or "anathema"; see 1Co 16:22 which may respect his excommunication out of the church, and his sentence of condemnation by Christ at the last day; and the sense be this, let him be ejected from the ministry of the word, degraded from his office, and cast out of the church; let him be no more a minister, nor a member of it; and let him be abhorred of men, and accursed of Christ; let him hear the awful sentence, "go ye accursed", &c.

Commentary -- Verse Notes / Footnotes

NET Notes: Gal 1:1

¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

NET Notes: Gal 1:3

¹ tn Grk “Grace to you and peace.”

² tc ‡ The unusual order καὶ κυρίου ἡμῶν (kai kuriou Jhmwn), which produces the reading “our Lord Jesus Christ” instead of “God our Father,” is read by Ì^46,51vid B D F G H 1739 1881 Ï sy sa, while the more normal ἡμῶν καὶ κυρίου (Jhmwn kai kuriou) is found in א A P Ψ 33 81 326 365 2464 pc. Thus, the reading adopted in the translation is more widespread geographically and is found in the two earliest witnesses, along with several good representatives of the Alexandrian, Western, and Byzantine texttypes. Internally, there would be a strong motivation for scribes to change the order: “from God our Father and the Lord Jesus Christ” is Paul’s normal greeting; here alone is the pronoun attached to “Jesus Christ” (except in the pastorals, though the greeting in these letters is nevertheless unlike the rest of the corpus Paulinum). Intrinsically, the chosen reading is superior as well: Scribes would be prone to emulate Paul’s regular style, while in an early letter such as this one his regular style was yet to be established (for a similar situation, cf. the text-critical discussion at 1 Thess 1:1). Hence, there is a strong probability that the reading in the translation is authentic. Although B. M. Metzger argues that “the apostle’s stereotyped formula was altered by copyists who, apparently in the interest of Christian piety, transferred the possessive pronoun so it would be more closely associated with ‘Lord Jesus Christ’” (TCGNT 520), one might expect to see the same alterations in other Pauline letters. That this is not the case argues for “our Lord Jesus Christ” as the authentic reading here.

NET Notes: Gal 1:6

¹ sn The one who called you is a reference to God the Father (note the mention of Christ in the following prepositional phrase and the mention of God the Father in 1:1).

² tc Although the majority of witnesses, including some of the most important ones (Ì⁵¹ א A B F^c Ψ 33 1739 1881 Ï f vg sy^p bo), read “by the grace of Christ” (χάριτι Χριστοῦ, cariti Cristou) here, this reading is not without variables. Besides alternate readings such as χάριτι ᾿Ιησοῦ Χριστοῦ (cariti Ihsou Cristou, “by the grace of Jesus Christ”; D 326 1241^s pc sy^h**) and χάριτι θεοῦ (cariti qeou, “by the grace of God”; 327 pc Thret^lem), a few mss (Ì^46vid F* G H^vid ar b Tert Cyp Ambst Pel) have simply χάριτι with no modifier. Internally, the reading that seems best to explain the rise of the others is the shortest reading, χάριτι. Indeed, the fact that three different adjuncts are found in the mss seems to be a natural expansion on the simple “grace.” At the same time, the witnesses for the shortest reading are not particularly impressive, being that they largely represent one textual strand (Western), and a less-than-reliable one at that. Further, nowhere else in the corpus Paulinum do we see the construction χάρις (cari", “grace”) followed by Χριστοῦ without some other name (such as κυρίου [kuriou, “Lord”] or ᾿Ιησοῦ). The construction χάρις θεοῦ is likewise frequent in Paul. Thus, upon closer inspection it seems that the original wording here was χάριτι Χριστοῦ (for it is difficult to explain how this particular reading could have arisen from the simple χάριτι, in light of Paul’s normal idioms), with the other readings intentionally or accidentally arising from it.

³ tn Grk “deserting [turning away] to” a different gospel, implying the idea of “following.”

⁴ tn Grk “another.”

NET Notes: Gal 1:7

¹ tn Grk “which is not another,” but this could be misunderstood to mean “which is not really different.” In fact, as Paul goes on to make clear, there is no other gospel than the one he preaches.

² tn Grk “except.”

³ tn Or “trying.”

NET Notes: Gal 1:8

¹ tc ‡ Most witnesses have ὑμῖν (Jumin, “to you”) either after (א² A [D* ὑμᾶς] 6 33 326 614 945 1881 Ï Tert^pt Ambst) or before (Ì^51vid B H 0278 630 1175 [1739* ἡμῖν]) εὐαγγελίζηται (euaggelizhtai, “should preach” [or some variation on the form of this verb]). But the fact that it floats suggests its inauthenticity, especially since it appears to be a motivated reading for purposes of clarification. The following witnesses lack the pronoun: א* F G Ψ ar b g Cyp Mcion^T Tert^pt Lcf. The external evidence admittedly is not as weighty as evidence for the pronoun, but coupled with strong internal evidence the shorter reading should be considered original. Although it is possible that scribes may have deleted the pronoun to make Paul’s statement seem more universal, the fact that the pronoun floats suggests otherwise. NA²⁷ has the pronoun in brackets, indicating doubt as to its authenticity.

² tn Or “other than the one we preached to you.”

³ tn Grk “let him be accursed” (ἀνάθεμα, anaqema). The translation gives the outcome which is implied by this dreadful curse.

Geneva Bible: Gal 1:1

Paul, ^{( 1 )} an apostle, (not ^{( a )} of men, neither by ^{( b )} man, but by ^{( c )} Jesus Christ, and God the Father, who raised him from the dead;)

^{( 1 )} A salutation which puts in a few words the sum of the apostle's doctrine, and also immediately from the beginning shows the gravity appropriate for the authority of an apostle, which he had to maintain against the false apostles.

^{( a )} He shows who is the author of the ministry generally: for in this the whole ministry agrees, that whether they are apostles, or shepherds, or teachers, they are appointed by God.

^{( b )} He mentions that man is not the instrumental cause: for this is a special right of the apostles, to be called directly from Christ.

^{( c )} Christ no doubt is man, but he is also God, and head of the Church, and in this respect to be exempted out of the number of men.

Geneva Bible: Gal 1:4

^{( 2 )} Who gave himself for our sins, that he might deliver us from this present evil ^{( d )} world, according to the will of God and our Father:

^{( 2 )} The sum of the true Gospel is this, that Christ by his offering alone saves us who are chosen out of the world, by the free decree of God the Father.

^{( d )} Out of that most corrupt state which is without Christ.

Geneva Bible: Gal 1:6

^{( 3 )} I marvel that ye are so soon ^{( e )} removed from him that called you into the grace of Christ unto another gospel:

^{( 3 )} The first part of the epistle, in which he witnesses that he is an apostle, nothing inferior to those chief disciples of Christ, and wholly agreeing with them, whose names the false apostles abused. And he begins with chiding, reproving them of unsteadiness, because they gave ear so easily to those who perverted them and drew them away to a new gospel.

^{( e )} He uses the passive voice to cast the fault upon the false apostles, and he uses the present voice to show them that it was not completely done, but in the process of being done.

Geneva Bible: Gal 1:7

^{( 4 )} Which is not another; but there be some that trouble you, and would ^{( f )} pervert the gospel of Christ.

^{( 4 )} He warns them in time to remember that there are not many Gospels; and therefore whatever these false apostles pretend who had the Law, Moses, and the fathers in their mouths, yet these ones had indeed corrupted the true Gospel. And he himself, indeed, also the very angels themselves (and therefore much more these false apostles) ought to be held accursed, if they go about to change the least thing that may be in the Gospel that he delivered to them before.

^{( f )} For there is nothing more contrary to faith or free justification, than justification by the Law or by deeds.

Geneva Bible: Gal 1:8

But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be ^{( g )} accursed.

^{( g )} See (Rom 9:3).

Commentary -- Verse Range Notes

TSK Synopsis: Gal 1:1-24

1 He wonders that they have so soon left him and the gospel;

8 and accurses those that preach any other gospel than he did.

11 He learned the gospel not of men, but of God;

14 and shows what he was before his calling;

17 and what he did immediately after it.

Combined Bible: Gal 1:1

color="#000000"> 1. Paul, an apostle, (not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead).  

  

St. Paul wrote this epistle because, after his departure from the Galatian churches, Jewish-Christian fanatics moved in, who perverted Paul's Gospel of man's free justification by faith in Christ Jesus.  

  

The world bears the Gospel a grudge because the Gospel condemns the religious wisdom of the world. Jealous for its own religious views, the world in turn charges the Gospel with being a subversive and licentious doctrine, offensive to God and man, a doctrine to be persecuted as the worst plague on earth.  

  

As a result we have this paradoxical situation: The Gospel supplies the world with the salvation of Jesus Christ, peace of conscience, and every blessing. Just for that the world abhors the Gospel.  

  

These Jewish-Christian fanatics who pushed themselves into the Galatian churches after Paul's departure, boasted that they were the descendants of Abraham, true ministers of Christ, having been trained by the apostles themselves, that they were able to perform miracles.  

  

In every way they sought to undermine the authority of St. Paul. They said to the Galatians: "You have no right to think highly of Paul. He was the last to turn to Christ. But we have seen Christ. We heard Him preach. Paul came later and is beneath us. It is possible for us to be in error--we who have received the Holy Ghost? Paul stands alone. He has not seen Christ, nor has he had much contact with the other apostles. Indeed, he persecuted the Church of Christ for a long time."  

  

When men claiming such credentials come along, they deceive not only the naive, but also those who seemingly are well-established in the faith. This same argument is used by the papacy. "Do you suppose that God for the sake of a few Lutheran heretics would disown His entire Church? Or do you suppose that God would have left His Church floundering in error all these centuries?" The Galatians were taken in by such arguments with the result that Paul's authority and doctrine were drawn in question.  

  

Against these boasting, false apostles, Paul boldly defends his apostolic authority and ministry. Humble man that he was, he will not now take a back seat. He reminds them of the time when he opposed Peter to his face and reproved the chief of the apostles.  

  

Paul devotes the first two chapters to a defense of his office and his Gospel, affirming that he received it, not from men, but from the Lord Jesus Christ by special revelation, and that if he or an angel from heaven preach any other gospel than the one he had preached, he shall be accursed.  

  

The Certainty of Our Calling  

  

Every minister should make much of his calling and impress upon others the fact that he has been delegated by God to preach the Gospel. As the ambassador of a government is honored for his office and not for his private person, so the minister of Christ should exalt his office in order to gain authority among men. This is not vain glory, but needful glorying.  

  

Paul takes pride in his ministry, not to his own praise but to the praise of God. Writing to the Romans, he declares, "Inasmuch as I am the apostle of the Gentiles, I magnify mine office," i.e., I want to be received not as Paul of Tarsus, but as Paul the apostle and ambassador of Jesus Christ, in order that people might be more eager to hear. Paul exalts his ministry out of the desire to make known the name, the grace, and the mercy of God.  

  

VERSE 1. Paul, an apostle, (not of men, etc.)  

  

Paul loses no time in defending himself against the charge that he had thrust himself into the ministry. He says to the Galatians: "My call may seem inferior to you. But those who have come to you are either called of men or by man. My call is the highest possible, for it is by Jesus Christ, and God the Father."  

  

When Paul speaks of those called "by men," I take it he means those whom neither God nor man sent, but who go wherever they like and speak for themselves.  

  

When Paul speaks of those called "by man" I take it he means those who have a divine call extended to them through other persons. God calls in two ways. Either He calls ministers through the agency of men, or He calls them directly as He called the prophets and apostles. Paul declares that the false apostles were called or sent neither by men, nor by man. The most they could claim is that they were sent by others. "But as for me I was called neither of men, nor by man, but directly by Jesus Christ. My call is in every respect like the call of the apostles. In fact I am an apostle."  

  

Elsewhere Paul draws a sharp distinction between an apostleship and lesser functions, as in 1Co 12:28 : "And God hath set some in the church; first, apostles; secondarily, prophets; thirdly, teachers." He mentions the apostles first because they were appointed directly by God.  

  

Matthias was called in this manner. The apostles chose two candidates and then cast lots, praying that God would indicate which one He would have. To be an apostle he had to have his appointment from God. In the same manner Paul was called as the apostle of the Gentiles.  

  

The call is not to be taken lightly. For a person to possess knowledge is not enough. He must be sure that he is properly called. Those who operate without a proper call seek no good purpose. God does not bless their labors. They may be good preachers, but they do no edify. Many of the fanatics of our day pronounce words of faith, but they bear no good fruit, because their purpose is to turn men to their perverse opinions. On the other hand, those who have a divine call must suffer a good deal of opposition in order that they may become fortified against the running attacks of the devil and the world.  

  

This is our comfort in the ministry, that ours is a divine office to which we have been divinely called. Reversely, what an awful thing it must be for the conscience if one is not properly called. It spoils one's best work. When I was a young man I thought Paul was making too much of his call. I did not understand his purpose. I did not then realize the importance of the ministry. I knew nothing of the doctrine of faith because we were taught sophistry instead of certainty, and nobody understood spiritual boasting. We exalt our calling, not to gain glory among men, or money, or satisfaction, or favor, but because people need to be assured that the words we speak are the words of God. This is no sinful pride. It is holy pride.  

  

VERSE 1. And God the Father, who raised him from the dead.  

  

Paul is so eager to come to the subject matter of his epistle, the righteousness of faith in opposition to the righteousness of works, that already in the title he must speak his mind. He did not think it quite enough to say that he was an apostle "by Jesus Christ"; he adds, "and God the Father, who raised him from the dead."  

  

The clause seems superfluous on first sight. Yet Paul had a good reason for adding it. He had to deal with Satan and his agents who endeavored to deprive him of the righteousness of Christ, who was raised by God the Father from the dead. These perverters of the righteousness of Christ resist the Father and the Son, and the works of them both.  

  

In this whole epistle Paul treats of the resurrection of Christ. By His resurrection Christ won the victory over law, sin, flesh, world, devil, death, hell, and every evil. And this His victory He donated unto us. These many tyrants and enemies of ours may accuse and frighten us, but they dare not condemn us, for Christ, whom God the Father has raised from the dead is our righteousness and our victory.  

  

Do you notice how well suited to his purpose Paul writes? He does not say, "By God who made heaven and earth, who is Lord of the angels," but Paul has in mind the righteousness of Christ, and speaks to the point, saying, "I am an apostle, not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead."  

  

Combined Bible: Gal 1:2

color="#000000"> 2. And all the brethren which are with me.  

  

This should go far in shutting the mouths of the false apostles. Paul's intention is to exalt his own ministry while discrediting theirs. He adds for good measure the argument that he does not stand alone, but that all the brethren with him attest to the fact that his doctrine is divinely true. "Although the brethren with me are not apostles like myself, yet they are all of one mind with me, think, write, and teach as I do."  

  

VERSE 2. Unto the churches of Galatia.  

  

Paul had preached the Gospel throughout Galatia, founding many churches which after his departure were invaded by the false apostles. The Anabaptists in our time imitate the false apostles. They do not go where the enemies of the Gospel predominate. They go where the Christians are. Why do they not invade the Catholic provinces and preach their doctrine to godless princes, bishops, and doctors, as we have done by the help of God? These soft martyrs take no chances. They go where the Gospel has a hold, so that they may not endanger their lives. The false apostles would not go to Jerusalem of Caiaphas, or to the Rome of the Emperor, or to any other place where no man had preached before as Paul and the other apostles did. But they came to the churches of Galatia, knowing that where men profess the name of Christ they may feel secure.  

  

It is the lot of God's ministers not only to suffer opposition at the hand of a wicked world, but also to see the patient indoctrination of many years quickly undone by such religious fanatics. This hurts more than the persecution of tyrants. We are treated shabbily on the outside by tyrants, on the inside by those whom we have restored to the liberty of the Gospel, and also by false brethren. But this is our comfort and our glory, that being called of God we have the promise of everlasting life. We look for that reward which "eye hath not seen, nor ear heard, neither hath entered into the heart of man."  

  

Jerome raises the question why Paul called them churches that were no churches, inasmuch as the Galatians had forsaken the grace of Christ for the law of Moses. The proper answer is: Although the Galatians had fallen away from the doctrine of Paul, baptism, the Gospel, and the name of Christ continued among them. Not all the Galatians had become perverted. There were some who clung to the right view of the Word and the Sacraments. These means cannot be contaminated. They remain divine regardless of men's opinion. Wherever the means of grace are found, there is the Holy Church, even though Antichrist reigns there. So much for the title of the epistle. Now follows the greeting of the apostle.  

  

Combined Bible: Gal 1:3

color="#000000"> 3. Grace be to you, and peace, from God the Father, and from our Lord Jesus Christ.  

  

The terms of grace and peace are common terms with Paul and are now pretty well understood. But since we are explaining this epistle, you will not mind if we repeat what we have so often explained elsewhere. The article of justification must be sounded in our ears incessantly because the frailty of our flesh will not permit us to take hold of it perfectly and to believe it with all our heart.  

  

The greeting of the Apostle is refreshing. Grace remits sin, and peace quiets the conscience. Sin and conscience torment us, but Christ has overcome these fiends now and forever. Only Christians possess this victorious knowledge given from above. These two terms, grace and peace, constitute Christianity. Grace involves the remission of sins, peace, and a happy conscience. Sin is not canceled by lawful living, for no person is able to live up to the Law. The Law reveals guilt, fills the conscience with terror, and drives men to despair. Much less is sin taken away by man-invented endeavors. The fact is, the more a person seeks credit for himself by his own efforts, the deeper he goes into debt. Nothing can take away sin except the grace of God. In actual living, however, it is not so easy to persuade oneself that by grace alone, in opposition to every other means, we obtain the forgiveness of our sins and peace with God.  

  

The world brands this a pernicious doctrine. The world advances free will, the rational and natural approach of good works, as the means of obtaining the forgiveness of sin. But it is impossible to gain peace of conscience by the methods and means of the world. Experience proves this. Various holy orders have been launched for the purpose of securing peace of conscience through religious exercises, but they proved failures because such devices only increase doubt and despair. We find no rest for our weary bones unless we cling to the word of grace.  

  

The Apostle does not wish the Galatians grace and peace from the emperor, or from kings, or from governors, but from God the Father. He wishes them heavenly peace, the kind of which Jesus spoke when He said, "Peace I leave unto you: my peace I give unto you." Worldly peace provides quiet enjoyment of life and possessions. But in affliction, particularly in the hour of death, the grace and peace of the world will not deliver us. However, the grace and peace of God will. They make a person strong and courageous to bear and to overcome all difficulties, even death itself, because we have the victory of Christ's death and the assurance of the forgiveness of our sins.  

  

Men Should Not Speculate About the Nature of God  

  

The Apostle adds to the salutation the words, "and from our Lord Jesus Christ." Was it not enough to say, "from God the Father"?  

  

It is a principle of the Bible that we are not to inquire curiously into the nature of God. "There shall no man see me, and live," Exo 33:20 . All who trust in their own merits to save them disregard this principle and lose sight of the Mediator, Jesus Christ.  

  

True Christian theology does not inquire into the nature of God, but into God's purpose and will in Christ, whom God incorporated in our flesh to live and to die for our sins. There is nothing more dangerous than to speculate about the incomprehensible power, wisdom, and majesty of God when the conscience is in turmoil over sin. To do so is to lose God altogether because God becomes intolerable when we seek to measure and to comprehend His infinite majesty.  

  

We are to seek God as Paul tells us in 1Co 1:23-24 : "We preach Christ crucified, unto the Jews a stumbling block, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God." Begin with Christ. He came down to earth, lived among men, suffered, was crucified, and then He died, standing clearly before us, so that our hearts and eyes may fasten upon Him. Thus we shall be kept from climbing into heaven in a curious and futile search after the nature of God.  

  

If you ask how God may be found, who justifies sinners, know that there is no other God besides this man Christ Jesus. Embrace Him, and forget about the nature of God. But these fanatics who exclude our Mediator in their dealings with God, do not believe me. Did not Christ Himself say: "I am the way, and the truth, and the life: no man cometh unto the Father, but by me"? Without Christ there is no access to the Father, but futile rambling; no truth, but hypocrisy; no life, but eternal death.  

  

When you argue about the nature of God apart from the question of justification, you may be as profound as you like. But when you deal with conscience and with righteousness over against the law, sin, death, and the devil, you must close your mind to all inquiries into the nature of God, and concentrate upon Jesus Christ, who says, "Come unto me, all ye that labor and are heavy laden, and I will give you rest." Doing this, you will recognize the power, and majesty condescending to your condition according to Paul's statement to the Colossians, "In Christ are hid all the treasures of wisdom and knowledge," and, "In him dwelleth all the fulness of the Godhead bodily." Paul in wishing grace and peace not alone from God the Father, but also from Jesus Christ, wants to warn us against the curious incursions into the nature of God. We are to hear Christ, who has been appointed by the Father as our divine Teacher.  

  

Christ is God by Nature  

  

At the same time, Paul confirms our creed, "that Christ is very God." We need such frequent confirmation of our faith, for Satan will not fail to attack it. He hates our faith. He knows that it is the victory which overcometh him and the world. That Christ is very God is apparent in that Paul ascribes to Him divine powers equally with the Father, as for instance, the power to dispense grace and peace. This Jesus could not do unless He were God.  

  

To bestow peace and grace lies in the province of God, who alone can create these blessings. The angels cannot. The apostles could only distribute these blessings by the preaching of the Gospel. In attributing to Christ the divine power of creating and giving grace, peace, everlasting life, righteousness, and forgiveness of sins, the conclusion is inevitable that Christ is truly God. Similarly, St. John concludes from the works attributed to the Father and the Son that they are divinely One. Hence, the gifts which we receive from the Father and from the Son are one and the same. Otherwise Paul should have written: "Grace from God the Father, and peace from our Lord Jesus Christ." In combining them he ascribes them equally to the Father and the Son. I stress this on account of the many errors emanating from the sects.  

  

The Arians were sharp fellows. Admitting that Christ had two natures, and that He is called "very God of very God," they were yet able to deny His divinity. The Arians took Christ for a noble and perfect creature, superior even to the angels, because by Him God created heaven and earth. Mohammed also speaks highly of Christ. But all their praise is mere palaver to deceive men. Paul's language is different. To paraphrase him: "You are established in this belief that Christ is very God because He gives grace and peace, gifts which only God can create and bestow."  

  

Combined Bible: Gal 1:4

color="#000000"> 4. Who gave himself for our sins.  

  

Paul sticks to his theme. He never loses sight of the purpose of his epistle. He does not say, "Who received our works," but "who gave." Gave what? Not gold, or silver, or paschal lambs, or an angel, but Himself. What for? Not for a crown, or a kingdom, or our goodness, but for our sins. These words are like so many thunderclaps of protest from heaven against every kind and type of self-merit. Underscore these words, for they are full of comfort for sore consciences.  

  

How may we obtain remission of our sins? Paul answers: "The man who is named Jesus Christ and the Son of God gave himself for our sins." The heavy artillery of these words explodes papacy, works, merits, superstitions. For if our sins could be removed by our own efforts, what need was there for the Son of God to be given for them? Since Christ was given for our sins it stands to reason that they cannot be put away by our own efforts.  

  

This sentence also defines our sins as great, so great, in fact, that the whole world could not make amends for a single sin. The greatness of the ransom, Christ, the Son of God, indicates this. The vicious character of sin is brought out by the words "who gave himself for our sins." So vicious is sin that only the sacrifice of Christ could atone for sin. When we reflect that the one little word "sin" embraces the whole kingdom of Satan, and that it includes everything that is horrible, we have reason to tremble. But we are careless. We make light of sin. We think that by some little work or merit we can dismiss sin.  

  

This passage, then, bears out the fact that all men are sold under sin. Sin is an exacting despot who can be vanquished by no created power, but by the sovereign power of Jesus Christ alone.  

  

All this is of wonderful comfort to a conscience troubled by the enormity of sin. Sin cannot harm those who believe in Christ, because He has overcome sin by His death. Armed with this conviction, we are enlightened and may pass judgment upon the papists, monks, nuns, priests, Mohammedans, Anabaptists, and all who trust in their own merits, as wicked and destructive sects that rob God and Christ of the honor that belongs to them alone.  

  

Note especially the pronoun "our" and its significance. You will readily grant that Christ gave Himself for the sins of Peter, Paul, and others who were worthy of such grace. But feeling low, you find it hard to believe that Christ gave Himself for your sins. Our feelings shy at a personal application of the pronoun "our," and we refuse to have anything to do with God until we have made ourselves worthy by good deeds.  

  

This attitude springs from a false conception of sin, the conception that sin is a small matter, easily taken care of by good works; that we must present ourselves unto God with a good conscience; that we must feel no sin before we may feel that Christ was given for our sins.  

  

This attitude is universal and particularly developed in those who consider themselves better than others. Such readily confess that they are frequent sinners, but they regard their sins as of no such importance that they cannot easily be dissolved by some good action, or that they may not appear before the tribunal of Christ and demand the reward of eternal life for their righteousness. Meantime they pretend great humility and acknowledge a certain degree of sinfulness for which they soulfully join in the publican's prayer, "God be merciful to me a sinner." But the real significance and comfort of the words "for our sins" is lost upon them.  

  

The genius of Christianity takes the words of Paul "who gave himself for our sins" as true and efficacious. We are not to look upon our sins as insignificant trifles. On the other hand, we are not to regard them as so terrible that we must despair. Learn to believe that Christ was given, not for picayune and imaginary transgressions, but for mountainous sins; not for one or two, but for all; not for sins that can be discarded, but for sins that are stubbornly ingrained.  

  

Practice this knowledge and fortify yourself against despair, particularly in the last hour, when the memory of past sins assails the conscience. Say with confidence: "Christ, the Son of God, was given not for the righteous, but for sinners. If I had no sin I should not need Christ. No, Satan, you cannot delude me into thinking I am holy. The truth is, I am all sin. My sins are not imaginary transgressions, but sins against the first table, unbelief, doubt, despair, contempt, hatred, ignorance of God, ingratitude towards Him, misuse of His name, neglect of His Word, etc.; and sins against the second table, dishonor of parents, disobedience of government, coveting of another's possessions, etc. Granted that I have not committed murder, adultery, theft, and similar sins in deed, nevertheless I have committed them in the heart, and therefore I am a transgressor of all the commandments of God.  

  

"Because my transgressions are multiplied and my own efforts at self-justification rather a hindrance than a furtherance, therefore Christ the Son of God gave Himself into death for my sins." To believe this is to have eternal life.  

  

Let us equip ourselves against the accusations of Satan with this and similar passages of Holy Scripture. If he says, "Thou shalt be damned," you tell him: "No, for I fly to Christ who gave Himself for my sins. In accusing me of being a damnable sinner, you are cutting your own throat, Satan. You are reminding me of God's fatherly goodness toward me, that He so loved the world that He gave His only-begotten Son that whosoever believeth in Him should not perish, but have everlasting life. In calling me a sinner, Satan, you really comfort me above measure." With such heavenly cunning we are to meet the devil's craft and put from us the memory of sin.  

  

St. Paul also presents a true picture of Christ as the virgin-born Son of God, delivered into death for our sins. To entertain a true conception of Christ is important, for the devil describes Christ as an exacting and cruel judge who condemns and punishes men. Tell him that his definition of Christ is wrong, that Christ has given Himself for our sins, that by His sacrifice He has taken away the sins of the whole world.  

  

Make ample use of this pronoun "our." Be assured that Christ has canceled the sins, not of certain persons only, but your sins. Do not permit yourself to be robbed of this lovely conception of Christ. Christ is no Moses, no law-giver, no tyrant, but the Mediator for sins, the Giver of grace and life.  

  

We know this. Yet in the actual conflict with the devil, when he scares us with the Law, when he frightens us with the very person of the Mediator, when he misquotes the words of Christ, and distorts for us our Savior, we so easily lose sight of our sweet High-Priest.  

  

For this reason I am so anxious for you to gain a true picture of Christ out of the words of Paul "who gave himself for our sins." Obviously, Christ is no judge to condemn us, for He gave Himself for our sins. He does not trample the fallen but raises them. He comforts the broken-hearted. Otherwise Paul should lie when he writes "who gave himself for our sins."  

  

I do not bother my head with speculations about the nature of God. I simply attach myself to the human Christ, and I find joy and peace, and the wisdom of God in Him. These are not new truths. I am repeating what the apostles and all teachers of God have taught long ago. Would to God we could impregnate our hearts with these truths.  

  

VERSE 4. That he might deliver us from this present evil world.  

  

Paul calls this present world evil because everything in it is subject to the malice of the devil, who reigns over the whole world as his domain and fills the air with ignorance, contempt, hatred, and disobedience of God. In this devils's kingdom we live.  

  

As long as a person is in the world he cannot by his own efforts rid himself of sin, because the world is bent upon evil. The people of the world are the slaves of the devil. If we are not in the Kingdom of Christ, it is certain we belong to the kingdom of Satan and we are pressed into his service with every talent we possess.  

  

Take the talents of wisdom and integrity. Without Christ, wisdom is double foolishness and integrity double sin, because they not only fail to perceive the wisdom and righteousness of Christ, but hinder and blaspheme the salvation of Christ. Paul justly calls it the evil or wicked world, for when the world is at its best the world is at its worst. The grossest vices are small faults in comparison with the wisdom and righteousness of the world. These prevent men from accepting the Gospel of the righteousness of Christ. The white devil of spiritual sin is far more dangerous than the black devil of carnal sin because the wiser, the better men are without Christ, the more they are likely to ignore and oppose the Gospel.  

  

With the words, "that he might deliver us," Paul argues that we stand in need of Christ. No other being can possibly deliver us from this present evil world. Do not let the fact disturb you that a great many people enjoy excellent reputations without Christ. Remember what Paul says, that the world with all its wisdom, might, and righteousness is the devil's own. God alone is able to deliver us from the world.  

  

Let us praise and thank God for His mercy in delivering us from the captivity of Satan, when we were unable to do so by our own strength. Let us confess with Paul that all our work-righteousness is loss and dung. Let us condemn as filthy rags all talk about free will, all religious orders, masses, ceremonies, vows, fastings, and the like.  

  

In branding the world the devil's kingdom of iniquity, ignorance, error, sin, death, and everlasting despair, Paul at the same time declares the Kingdom of Christ to be a kingdom of equity, light, grace, remission of sin, peace, saving health, and everlasting life into which we are translated by our Lord Jesus Christ, to whom be glory forever.  

  

In this passage Paul contends against the false apostles for the article of Justification. Christ, says Paul, has delivered us from this wicked kingdom of the devil and the world according to the good will, the pleasure and commandment of the Father. Hence we are not delivered by our own will, or shrewdness, or wisdom, but by the mercy and love of God, as it is written, 1Jo 4:10 , "Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins."  

  

Another reason why Paul, like John, emphasizes the Father's will is Christ's habit of directing attention to the Father. For Christ came into the world to reconcile God with us and to draw us to the Father.  

  

Not by curious inquiries into the nature of God shall we know God and His purpose for our salvation, but by taking hold of Christ, who according to the will of the Father has given Himself into death for our sins. When we understand this to be the will of the Father in Christ, then shall we know God to be merciful, and not angry. We shall realize that He loved us wretched sinners so much indeed that He gave us His only-begotten Son into death for us.  

  

The pronoun "our" refers to both God and Father. He is our God and our Father. Christ's Father and our Father are one and the same. Hence Christ said to Mary Magdalene: "Go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God." God is our Father and our God, but only in Christ Jesus.  

  

Combined Bible: Gal 1:5

color="#000000"> 5. To whom be glory for ever and ever. Amen.  

  

Hebrew writing is interspersed with expressions of praise and gratitude. This peculiarity can be traced in the apostolic writings, particularly in those of Paul. The name of the Lord is to be mentioned with great reverence and thanksgiving.  

  

Combined Bible: Gal 1:6

color="#000000"> 6. I marvel.  

  

How patiently Paul deals with his seduced Galatians! He does not pounce on them but, like a father, he fairly excuses their error. With motherly affection he talks to them yet he does it in a way that at the same time he also reproves them. On the other hand, he is highly indignant at the seducers whom he blames for the apostasy of the Galatians. His anger bursts forth in elemental fury at the beginning of his epistle. "If any may," he cries, "preach any other gospel unto you than that ye have received, let him be accursed." Later on, in the fifth chapter, he threatens the false apostles with damnation. "He that troubleth you shall bear his judgment, whosoever he be." He pronounces a curse upon them. "I would they were even cut off which trouble you."  

  

He might have addressed the Galatians after this fashion: "I am ashamed of you. Your ingratitude grieves me. I am angry with you." But his purpose was to call them back to the Gospel. With this purpose in his mind he speaks very gently to them. He could not have chosen a milder expression than this, "I marvel." It indicates his sorrow and his displeasure.  

  

Paul minds the rule which he himself lays down in a later chapter where he says: "Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted." Toward those who have been misled we are to show ourselves parentally affectionate, so that they may perceive that we seek not their destruction but their salvation. Over against the devil and his missionaries, the authors of false doctrines and sects, we ought to be like the Apostle, impatient, and rigorously condemnatory, as parents are with the dog that bites their little one, but the weeping child itself they soothe.  

  

The right spirit in Paul supplies him with an extraordinary facility in handling the afflicted consciences of the fallen. The Pope and his bishops, inspired by the desire to lord it over men's souls, crack out thunders and curses upon miserable consciences. They have no care for the saving of men's souls. They are interested only in maintaining their position.  

  

VERSE 6. That ye are so soon.  

  

Paul deplores the fact that it is difficult for the mind to retain a sound and steadfast faith. A man labors for a decade before he succeeds in training his little church into orderly religion, and then some ignorant and vicious poltroon comes along to overthrow in a minute the patient labor of years. By the grace of God we have effected here in Wittenberg the form of a Christian church. The Word of God is taught as it should be, the Sacraments are administered, and everything is prosperous. This happy condition, secured by many years of arduous labors, some lunatic might spoil in a moment. This happened in the churches of Galatia which Paul had brought into life in spiritual travail. Soon after his departure, however, these Galatian churches were thrown into confusion by the false apostles.  

  

The church is a tender plant. It must be watched. People hear a couple of sermons, scan a few pages of Holy Writ, and think they know it all. They are bold because they have never gone through any trials of faith. Void of the Holy Spirit, they teach what they please as long as it sounds good to the common people who are ever ready to join something new.  

  

We have to watch out for the devil lest he sow tares among the wheat while we sleep. No sooner had Paul turned his back on the churches of Galatia, than the false apostles went to work. Therefore, let us watch over ourselves and over the whole church.  

  

VERSE 6. I marvel that ye are so soon removed.  

  

Again the Apostle puts in a gentle word. He does not berate the Galatians, "I marvel that ye are so unsteady, unfaithful." He says, "I marvel that ye are so soon removed." He does not address them as evildoers. He speaks to them as people who have suffered great loss. He condemns those who removed them rather than the Galatians. At the same time he gently reproves them for rather themselves to be removed. The criticism is implied that they should have been permitting a little more settled in their beliefs. If they had taken better hold of the Word they could not have been removed so easily.  

  

Jerome thinks that Paul is playing upon the name Galatians, deriving it from the Hebrew word Galath, which means fallen or carried away, as though Paul wanted to say, "You are true Galatians, i.e., fallen away in name and in fact." Some believe that the Germans are descended from the Galatians. There may be something to that. For the Germans are not unlike the Galatians in their lack of constancy. At first we Germans are very enthusiastic, but presently our emotions cool and we become slack. When the light of the Gospel first came to us many were zealous, heard sermons greedily, and held the ministry of God's Word in high esteem. But now that religion has been reformed, many who formerly were such earnest disciples have discarded the Word of God, have become sow-bellies like the foolish and inconsistent Galatians.  

  

VERSE 6. From him that called you into the grace of Christ.  

  

The reading is a little doubtful. The sentence may be construed to read: "From that Christ that called you into grace"; or it may be construed to read: "From God that called you into the grace of Christ." I prefer the former for it seems to me that Paul's purpose is to impress upon us the benefits of Christ. This reading also preserves the implied criticism that the Galatians withdrew themselves from that Christ who had called them not unto the law, but unto grace. With Paul we decry the blindness and perverseness of men in that they will not receive the message of grace and salvation, or having received it they quickly let go of it, in spite of the fact that the Gospel bestows all good things spiritual: forgiveness of sins, true righteousness, peace of conscience, everlasting life; and all good things temporal: good judgment, good government and peace.  

  

Why does the world abhor the glad tidings of the Gospel and the blessings that go with it? Because the world is the devil's. Under his direction the world persecutes the Gospel and would if it could nail again Christ, the Son of God, to the Cross although He gave Himself into death for the sins of the world. The world dwells in darkness. The world is darkness.  

  

Paul accentuates the point that the Galatians had been called by Christ unto grace. "I taught you the doctrine of grace and of liberty from the Law, from sin and wrath, that you should be free in Christ, and not slaves to the hard laws of Moses. Will you allow yourselves to be carried away so easily from the living fountain of grace and life?"  

  

VERSE 6. Unto another gospel.  

  

Note the resourcefulness of the devil. Heretics do not advertise their errors. Murderers, adulterers, thieves disguise themselves. So the devil masquerades all his devices and activities. He puts on white to make himself look like an angel of light. He is astoundingly clever to sell his patent poison for the Gospel of Christ. Knowing Satan's guile, Paul sardonically calls the doctrine of the false apostles "another gospel," as if he would say, "You Galatians have now another gospel, while my Gospel is no longer esteemed by you."  

  

We infer from this that the false apostles had depreciated the Gospel of Paul among the Galatians on the plea that it was incomplete. Their objection to Paul's Gospel is identical to that recorded in the fifteenth chapter of the Book of Acts to the effect that it was not enough for the Galatians to believe in Christ, or to be baptized, but that it was needful to circumcise them, and to command them to keep the law of Moses, for "except ye be circumcised after the manner of Moses, ye cannot be saved." As though Christ were a workman who had begun a building and left it for Moses to finish.  

  

Today the Anabaptists and others, finding it difficult to condemn us, accuse us Lutherans of timidity in professing the whole truth. They grant that we have laid the foundation in Christ, but claim that we have failed to go through with the building. In this way these perverse fanatics parade their cursed doctrine as the Word of God, and, flying the flag of God's name, they deceive many. The devil knows better than to appear ugly and black. He prefers to carry on his nefarious activities in the name of God. Hence the German proverb: "All mischief begins in the name of God."  

  

When the devil sees that he cannot hurt the cause of the Gospel by destructive methods, he does it under the guise of correcting and advancing the cause of the Gospel. He would like best of all to persecute us with fire and sword, but this method has availed him little because through the blood of martyrs the church has been watered. Unable to prevail by force, he engages wicked and ungodly teachers who at first make common cause with us, then claim that they are particularly called to teach the hidden mysteries of the Scriptures to superimpose upon the first principles of Christian doctrine that we teach. This sort of thing brings the Gospel into trouble. May we all cling to the Word of Christ against the wiles of the devil, "for we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places."  

  

Combined Bible: Gal 1:7

color="#000000"> 7. Which is not another; but there be some that trouble you.  

  

Here again the apostle excuses the Galatians, while he blames the false apostles for disturbing their consciences and for stealing them out of his hand. How angry he gets at these deceivers! He calls them troublemakers, seducers of poor consciences.  

  

This passage adduces further evidence that the false apostles defamed Paul as an imperfect apostle and a weak and erroneous preacher. They condemn Paul, Paul condemns them. Such warfare of condemnation is always going on in the church. The papists and the fanatics hate us, condemn our doctrine, and want to kill us. We in turn hate and condemn their cursed doctrine. In the meanwhile the people are uncertain whom to follow and which way to turn, for it is not given to everybody to judge these matters. But the truth will win out. So much is certain, we persecute no man, neither does our doctrine trouble men. On the contrary, we have the testimony of many good men who thank God on their knees for the consolation that our doctrine has brought them. Like Paul, we are not to blame that the churches have trouble. The fault lies with the Anabaptists and other fanatics.  

  

Every teacher of work-righteousness is a trouble-maker. Has it never occurred to you that the pope, cardinals, bishops, monks, and that the whole synagogue of Satan are trouble-makers? The truth is, they are worse than false apostles. The files apostles taught that in addition to faith in Christ the works of the Law of God were necessary unto salvation. But the papists omit faith altogether and teach self-devised traditions and works that are not commanded of God, indeed are contrary to the Word of God, and for these traditions they demand preferred attention and obedience.  

  

Paul calls the false apostles troublers of the church because they taught circumcision and the keeping of the Law as needful unto salvation. They insisted that the Law must be observed in every detail. They were supporters in this contention by the Jews, with the result that those who were not firmly established in faith were easily persuaded that Paul was not a sincere teacher of God because he ignored the Law. The Jews were offended at the idea that the Law of God should be entirely ignored by Paul and that the Gentiles, former idol-worshippers, should gratuitously attain to the station of God's people without circumcision, without the penitentiary performance of the law, by grace alone through faith in Christ Jesus.  

  

These criticisms were amplified by the false apostles. They accused Paul of designs to abolish the law of God and the Jewish dispensation, contrary to the law of God, contrary to their Jewish heritage, contrary to apostolic example, contrary to Paul's own example. They demanded that Paul be shunned as a blasphemer and a rebel, while they were to be heard as true teachers of the Gospel and authentic disciples of the apostles. Thus Paul stood defamed among the Galatians. He was forced to attack the false apostles. He did so without hesitation.  

  

VERSE 7. And would pervert the gospel of Christ.  

  

To paraphrase this sentence: "These false apostles do not merely trouble you, they abolish Christ's Gospel. They act as if they were the only true Gospel-preachers. For all that they muddle Law and Gospel. As a result they pervert the Gospel. Either Christ must live and the Law perish, or the Law remains and Christ must perish; Christ and the Law cannot dwell side by side in the conscience. It is either grace or law. To muddle the two is to eliminate the Gospel of Christ entirely."  

  

It seems a small matter to mingle the Law and Gospel, faith and works, but it creates more mischief than man's brain can conceive. To mix Law and Gospel not only clouds the knowledge of grace, it cuts out Christ altogether.  

  

The words of Paul, "and would pervert the gospel of Christ," also indicate how arrogant these false apostles were. They were shameless boasters. Paul simply had to exalt his own ministry and Gospel.  

  

Combined Bible: Gal 1:8

color="#000000"> 8. But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.  

  

Paul's zeal for the Gospel becomes so fervent that it almost leads him to curse angels. "I would rather that I, my brethren, yes, the angels of heaven be anathematized than that my gospel be overthrown."  

  

The Greek word anathema, Hebrew herem, means to accurse, execrate, to damn. Paul first (hypothetically) curses himself. Knowing persons first find fault with themselves in order that they may all the more earnestly reprove others.  

  

Paul maintains that there is no other gospel besides the one he had preached to the Galatians. He preached, not a gospel of his own invention, but the very same Gospel God had long ago prescribed in the Sacred Scriptures. No wonder Paul pronounces curses upon himself and upon others, upon the angels of heaven, if anyone should dare to preach any other gospel than Christ's own.  

  

MHCC: Gal 1:1-5

St. Paul was an apostle of Jesus Christ; he was expressly appointed by him, consequently by God the Father, who is one with him in respect of his Divine nature, and who appointed Christ as Mediator. Grace, includes God's good-will towards us, and his good work upon us; and peace, all that inward comfort, or outward prosperity, which is really needful for us. They come from God the Father, as the Fountain, through Jesus Christ. But observe, first grace, and then peace; there can be no true peace without grace. Christ gave himself for our sins, to make atonement for us: this the justice of God required, and to this he freely submitted. Here is to be observed the infinite greatness of the price bestowed, and then it will appear plainly, that the power of sin is so great, that it could by no means be put away except the Son of God be given for it. He that considers these things well, understands that sin is a thing the most horrible that can be expressed; which ought to move us, and make us afraid indeed. Especially mark well the words, " for our sins." For here our weak nature starts back, and would first be made worthy by her own works. It would bring him that is whole, and not him that has need of a physician. Not only to redeem us from the wrath of God, and the curse of the law; but also to recover us from wicked practices and customs, to which we are naturally enslaved. But it is in vain for those who are not delivered from this present evil world by the sanctification of the Spirit, to expect that they are freed from its condemnation by the blood of Jesus.

MHCC: Gal 1:6-9

Those who would establish any other way to heaven than what the gospel of Christ reveals, will find themselves wretchedly mistaken. The apostle presses upon the Galatians a due sense of their guilt in forsaking the gospel way of justification; yet he reproves with tenderness, and represents them as drawn into it by the arts of some that troubled them. In reproving others, we should be faithful, and yet endeavour to restore them in the spirit of meekness. Some would set up the works of the law in the place of Christ's righteousness, and thus they corrupted Christianity. The apostle solemnly denounces, as accursed, every one who attempts to lay so false a foundation. All other gospels than that of the grace of Christ, whether more flattering to self-righteous pride, or more favourable to worldly lusts, are devices of Satan. And while we declare that to reject the moral law as a rule of life, tends to dishonour Christ, and destroy true religion, we must also declare, that all dependence for justification on good works, whether real or supposed, is as fatal to those who persist in it. While we are zealous for good works, let us be careful not to put them in the place of Christ's righteousness, and not to advance any thing which may betray others into so dreadful a delusion.

Matthew Henry: Gal 1:1-5

In these verses we have the preface or introduction to the epistle, where observe,

I. The person or persons from whom this epistle is sent - from Paul an apostle, etc., and all the brethren that were with him. 1. The epistle is sent from Paul; he only was the penman of it. And, because there were some among the Galatians who endeavoured to lessen his character and authority, in the front of it he gives a general account both of his office and of the manner in which he was called to it, which afterwards, in this and the following chapter, he enlarges more upon. As to his office, he was an apostle. He is not afraid to style himself so, though his enemies would scarcely allow him this title: and, to let them see that he did not assume this character without just ground, he acquaints them how he was called to this dignity and office, and assures them that his commission to it was wholly divine, for he was an apostle, not of man, neither by man; he had not the common call of an ordinary minister, but an extraordinary call from heaven to this office. He neither received his qualification for it, nor his designation to it, by the mediation of men, but had both the one and the other directly from above; for he was an apostle by Jesus Christ, he had his instructions and commission immediately from him, and consequently from God the Father, who was one with him in respect of his divine nature, and who had appointed him, as Mediator, to be the apostle and high priest of our profession, and as such to authorize others to this office. He adds, Who raised him from the dead, both to acquaint us that herein God the Father gave a public testimony to Christ's being his Son and the promised Messiah, and also that, as his call to the apostleship was immediately from Christ, so it was after his resurrection from the dead, and when he had entered upon his exalted state; so that he had reason to look upon himself, not only as standing upon a level with the other apostles, but as in some sort preferred above them; for, whereas they were called by him when on earth, he had his call from him when in heaven. Thus does the apostle, being constrained to it by his adversaries, magnify his office, which shows that though men should by no means be proud of any authority they are possessed of, yet at certain times and upon certain occasions it may become needful to assert it. But, 2. He joins all the brethren that were with him in the inscription of the epistle, and writes in their name as well as his own. By the brethren that were with him may be understood either the Christians in common of that place where he now was, or such as were employed as ministers of the gospel. These, notwithstanding his own superior character and attainments, he is ready to own as his brethren; and, though he alone wrote the epistle, yet he joins them with himself in the inscription of it. Herein, as he shows his own great modesty and humility, and how remote he was from an assuming temper, so he might do this to dispose these churches to a greater regard to what he wrote, since hereby it would appear that he had their concurrence with him in the doctrine which he had preached, and was now about to confirm, and that it was no other than what was both published and professed by others as well as himself.

II. To whom this epistle is sent - to the churches of Galatia. There were several churches at that time in this country, and it should seem that all of them were more or less corrupted through the arts of those seducers who had crept in among them; and therefore Paul, on whom came daily the care of all the churches, being deeply affected with their state, and concerned for their recovery to the faith and establishment in it, writes this epistle to them. He directs it to all of them, as being all more or less concerned in the matter of it; and he gives them the name of churches, though they had done enough to forfeit it, for corrupt churches are never allowed to be churches: no doubt there were some among them who still continued in the faith, and he was not without hope that others might be recovered to it.

III. The apostolical benediction, Gal 1:3. Herein the apostle, and the brethren who were with him, wish these churches grace and peace from God the Father, and from the Lord Jesus Christ. This is the usual blessing wherewith he blesses the churches in the name of the Lord - grace and peace. Grace includes God's good-will towards us and his good work upon us; and peace implies in it all that inward comfort, or outward prosperity, which is really needful for us; and they come from God the Father as the fountain, through Jesus Christ as the channel of conveyance. Both these the apostle wishes for these Christians. But we may observe, First grace, and then peace, for there can be no true peace without grace. Having mentioned the Lord Jesus Christ, he cannot pass without enlarging upon his love; and therefore adds (Gal 1:4), Who gave himself for our sins, that he might deliver, etc. Jesus Christ gave himself for our sins, as a great sacrifice to make atonement for us; this the justice of God required, and to this he freely submitted for our sakes. One great end hereof was to deliver us from this present evil world; not only to redeem us from the wrath of God, and the curse of the law, but also to recover us from the corruption that is in the world through lust, and to rescue us from the vicious practices and customs of it, unto which we are naturally enslaved; and possibly also to set us free from the Mosaic constitution, for so aiōn houtos is used, 1Co 2:6, 1Co 2:8. From this we may note, 1. This present world is an evil world: it has become so by the sin of man, and it is so on account of the sin and sorrow with which it abounds and the many snares and temptations to which we are exposed as long as we continue in it. But, 2. Jesus Christ has died to deliver us from this present evil world, not presently to remove his people out of it, but to rescue them from the power of it, to keep them from the evil of it, and in due time to possess them of another and better world. This, the apostle informs us, he has done according to the will of God and our Father. In offering up himself a sacrifice for this end and purpose, he acted by the appointment of the Father, as well as with his own free consent; and therefore we have the greatest reason to depend upon the efficacy and acceptableness of what he has done and suffered for us; yea, hence we have encouragement to look upon God as our Father, for thus the apostle here represents him: as he is the Father of our Lord Jesus, so in and through him he is also the Father of all true believers, as our blessed Saviour himself acquaints us (Joh 20:17), when he tells his disciples that he was ascending to his Father and their Father.

The apostle, having thus taken notice of the great love wherewith Christ hath loved us, concludes this preface with a solemn ascription of praise and glory to him (Gal 1:5): To whom be glory for ever and ever. Amen. Intimating that on this account he is justly entitled to our highest esteem and regard. Or this doxology may be considered as referring both to God the Father and our Lord Jesus Christ, from whom he had just before been wishing grace and peace. They are both the proper objects of our worship and adoration, and all honour and glory are perpetually due to them, both on account of their own infinite excellences, and also on account of the blessings we receive from them.

Matthew Henry: Gal 1:6-9

Here the apostle comes to the body of the epistle; and he begins it with a more general reproof of these churches for their unsteadiness in the faith, which he afterwards, in some following parts of it, enlarges more upon. Here we may observe,

I. How much he was concerned at their defection: I marvel, etc. It filled him at once with the greatest surprise and sorrow. Their sin and folly were that they did not hold fast the doctrine of Christianity as it had been preached to them, but suffered themselves to be removed from the purity and simplicity of it. And there were several things by which their defection was greatly aggravated; as, 1. That they were removed from him that had called them; not only from the apostle, who had been the instrument of calling them into the fellowship of the gospel, but from God himself, by whose order and direction the gospel was preached to them, and they were invited to a participation of the privileges of it: so that herein they had been guilty of a great abuse of his kindness and mercy towards them. 2. That they had been called into the grace of Christ. As the gospel which had been preached to them was the most glorious discovery of divine grace and mercy in Christ Jesus; so thereby they had been called to partake of the greatest blessings and benefits, such as justification, and reconciliation with God here, and eternal life and happiness hereafter. These our Lord Jesus has purchased for us at the expense of his precious blood, and freely bestows upon all who sincerely accept of him: and therefore, in proportion to the greatness of the privilege they enjoyed, such were their sin and folly in deserting it and suffering themselves to be drawn off from the established way of obtaining these blessings. 3. That they were so soon removed. In a very little time they lost that relish and esteem of this grace of Christ which they seemed to have, and too easily fell in with those who taught justification by the works of the law, as many did, who had been bred up in the opinions and notions of the Pharisees, which they mingled with the doctrine of Christ, and so corrupted it; and this, as it was an instance of their weakness, so it was a further aggravation of their guilt. 4. That they were removed to another gospel, which yet was not another. Thus the apostle represents the doctrine of these judaizing teachers; he calls it another gospel, because it opened a different way of justification and salvation from that which was revealed in the gospel, namely, by works, and not by faith in Christ. And yet he adds, " Which is not another - you will find it to be no gospel at all - not really another gospel, but the perverting of the gospel of Christ, and the overturning of the foundations of that"- whereby he intimates that those who go about to establish any other way to heaven than what the gospel of Christ has revealed are guilty of a gross perversion of it, and in the issue will find themselves wretchedly mistaken. Thus the apostle endeavours to impress upon these Galatians a due sense of their guilt in forsaking the gospel way of justification; and yet at the same time he tempers his reproof with mildness and tenderness towards them, and represents them as rather drawn into it by the arts and industry of some that troubled them than as coming into it of their own accord, which, though it did not excuse them, yet was some extenuation of their fault. And hereby he teaches us that, in reproving others, as we should be faithful, so we should also be gentle, and endeavour to restore them in the spirit of meekness, Gal 6:1.

II. How confident he was that the gospel he had preached to them was the only true gospel. He was so fully persuaded of this that he pronounced an anathema upon those who pretended to preach any other gospel (Gal 1:8), and, to let them see that this did not proceed from any rashness or intemperate zeal in him, he repeated it, Gal 1:9. This will not justify our thundering out anathemas against those who differ from us in minor things. It is only against those who forge a new gospel, who overturn the foundation of the covenant of grace, by setting up the works of the law in the place of Christ's righteousness, and corrupting Christianity with Judaism, that Paul denounces this. He puts the case: "Suppose we should preach any other gospel; nay, suppose an angel from heaven should:"not as if it were possible for an angel from heaven to be the messenger of a lie; but it is expressed so the more to strengthen what he was about to say. "If you have any other gospel preached to you by any other person, under our name, or under colour of having it from an angel himself, you must conclude that you are imposed upon: and whoever preaches another gospel lays himself under a curse, and is in danger of laying you under it too."

Barclay: Gal 1:1-5

To the people of Galatia there had come people saying that Paul was not really an apostle and that they need not listen to what he had to say. They based their belittlement on the fact that he had not been one of the original twelve, that, in fact, he had been the most savage of all persecutors of the Church, and that he held, as it were, no official appointment from the leaders of the Church. Paul's answer was not an argument; it was a statement. He owed his apostleship to no man but to a day on the Damascus Road when he had met Jesus Christ face to face. His office and his task had been given him direct from God.

(i) Paul was certain that God had spoken to him. Leslie Weatherhead tells of a boy who decided to become a minister. He was asked when he had come to that decision and he replied that it was after hearing a certain sermon in his school chapel. He was asked the name of the preacher who had wrought such an effect upon him. His answer was, "I do not know the preacher's name; but I know that God spoke to me that day."

In the last analysis no man can make another a minister or a servant of God. Only God himself can do that. The real test of a Christian is not whether or not he has gone through certain ceremonies and taken certain vows; it is, has he seen Christ face to face? An old Jewish priest called Ebed-Tob said of the office which he held, "It was not my father or my mother who installed me in this place, but the arm of the Mighty King gave it to me."

(ii) The real reason for Paul's ability to toil and to suffer was that he was certain his task had been given him by God. He regarded every effort demanded from him as a God-given task.

It is not only men like Paul who have a task from God; to every man God gives his task. It may be one of which all men will know and which history will remember or it may be one of which no one will ever hear; but in either case it is a task for God. Tagore has a poem like this:

"At midnight the would-be ascetic announced:

'This is the time to give up my home and seek for God. Ah,

who has held me so long in delusion here?'

God whispered. 'I,' but the ears of the man were stopped.

With a baby asleep at her breast lay his wife, peacefully

sleeping on one side of the bed.

The man said, 'Who are ye that have fooled me so long?'

The voice said again, 'They are God,' but he heard it not.

The baby cried out in its dream, nestling close to its mother.

God commanded, 'Stop, fool, leave not thy home,' but still he

heard not.

God sighed and complained, 'Why does my servant wander to

seek me, forsaking me' "

Many humble tasks are a divine apostolate. As Burns had it,

To mak'a happy fire-side clime

For weans and wife,

That's the true pathos and sublime

O'human life.

Paul's God-given task was to evangelize a world; to most of us it will simply be to make one or two folk happy in the little circle of those most dear.

Right at the beginning of his letter Paul sums up his wishes and prayers for his friends in two tremendous words.

(i) He wishes them grace. There are two main ideas in this word. The first is that of sheer beauty. The Greek word charis (5485) means grace in the theological sense, but it always means beauty and charm; and even when theologically used the idea of charm is never far away from it. If the Christian life has grace in it, it must be a lovely thing. Far too often goodness exists without charm and charm without goodness. It is when goodness and charm unite that the work of grace is seen. The second idea is that of undeserved generosity of a gift, which a man never deserved and could never earn, given to him in the generous love of God. When Paul prays for grace on his friends, it is as if he were saying, "May the beauty of the undeserved love of God be on you, so that it will make your life lovely, too."

(ii) He wishes them peace. Paul was a Jew, and the Jewish word shalowm (07965) must have been in his mind, even as he wrote the Greek eirene (1515). Shalowm (07965) means far more than the mere absence of trouble. It means everything which is to a man's highest good, everything which will make his mind pure, his will resolute and his heart glad. It is that sense of the love and care of God, which, even if his body is tortured, can keep a man's heart serene.

Finally, Paul sums up in one sentence of infinite meaning the heart and the work of Jesus Christ. "He gave himself... to rescue us." (i) The love of Christ is a love which gave and suffered. (ii) The love of Christ is a love which conquered and achieved. In this life the tragedy of love is that it is so often frustrated; but the love of Christ is backed by an infinite power which nothing can frustrate and which can rescue its loved one from the bondage of sin.

Barclay: Gal 1:6-10

The basic fact behind this epistle is that Paul's gospel was a gospel of free grace. He believed with all his heart that nothing a man could do could ever earn the love of God; and that therefore all a man could do was fling himself on his mercy in an act of faith. All a man could do was take in wondering gratitude what God offered; the important thing was not what we could do for ourselves but what he had done for us.

It was this gospel of the free grace of God that Paul had preached. After him there came men preaching a Jewish version of Christianity. They declared that, if a man wished to please God, he must be circumcised and then dedicate his life to carrying out all the rules and regulations of the law. Every time a man performed a deed of the law, so they said, that was a credit entry in his account with God. They were teaching that it was necessary for a man to earn the favour of God. To Paul that was utterly impossible.

Paul's opponents declared that he was making religion far too easy and doing so to ingratiate himself with men. In fact that accusation was the reverse of the truth. After all, if religion consists in fulfilling a mass of rules and regulations, it is, at least theoretically, possible to satisfy its demands; but Paul is holding up the Cross and saying, "God loved you like that." Religion becomes a matter, not of satisfying the claims of law, but of trying to meet the obligation of love. A man can satisfy the claims of law, for they have strict and statutory limits; but he can never satisfy the claims of love, for if he gave his loved one the sun, the moon and the stars he still would be left feeling that that was an offering far too small. But all that Paul's Jewish opponents could see was that he had declared that circumcision was no longer necessary and the law no longer relevant.

Paul denied that he was trying to ingratiate himself with men. It was not men he was serving; it was God. It made no difference to him what men said or thought about him; his master was God. And then he brought forward an unanswerable argument. "if," he said, "I were trying to curry favour with men I would not be the slave of Christ." What is in his mind is this--the slave had his master's name and sign stamped on him with a red-hot branding iron; he himself bore on his body the marks of his sufferings, the brand of the slavery of Christ. "If," he said, "I were out to curry favour with men would I have these scars on my body?" The fact that he was marked as he was was the final proof that his aim was to serve Christ and not to please men.

John Gunther tells us of the very early communists in Russia. Many of them had been in prison under the Czarist regime and bore on their bodies the physical marks of what they had suffered; and he tells us that, so far from being ashamed of the marks which disfigured them, they were their greatest pride. We may be convinced that they were misguided and misguiding, but we can not doubt the genuineness of their allegiance to the communist cause.

It is when men see that we are prepared to suffer for the faith which we say we hold that they begin to believe that we really hold it. If our faith costs us nothing, men will value it at nothing.

Constable: Gal 1:1-5

A. Salutation 1:1-5

Paul began this epistle with a word of greeting for his readers to introduce himself as the writer and to emphasize the divine source of his apostolic commission.

1:1 The nickname (cognomen) "Paul" is from the Latin Paulus, which means little. The earliest physical description of Paul we have comes from a second-century apocryphal writing. It described Paul as "a man of small stature, with a bald head and crooked legs, in a good state of body, with eyebrows meeting and nose somewhat hooked, full of friendliness; for now he appeared like a man, and now he had the face of an angel."⁹ The apostle's Hebrew name was Saul. As the apostle to the Gentiles he consistently used his Gentile name, Paul, in his epistles.

In his reference to himself Paul emphasized his apostolic office. The Greek word translated "apostle" (apostolos) means one who is sent. The New Testament uses this word in two ways. In its more restricted sense, the word means someone who had received a special commission from the risen Christ (i.e., Paul and the Twelve apostles). In its more general sense it refers to those sent with a message from God (as in Acts 14:4, 14; 2 Cor. 8:23; Phil. 2:25). It even describes Jesus (Heb. 3:1). In Galatians Paul always used "apostle" in the technical sense to describe the Twelve and himself.

Paul contended that his apostleship did not originate from men, nor did it come to him through men (e.g., Peter, James, Ananias, or whomever, as, for example, does the Roman Catholic papacy). Rather Jesus Christ, whom he described as equal with God the Father, bestowed it on him. The resurrection of Jesus Christ demonstrated the power of God. The Apostle Paul may have referred to the Resurrection to emphasize the importance of his apostolic office, which he defended in this epistle.

In view of what Paul said in this chapter and the next, it seems clear that his enemies in Galatia were claiming that the apostle had received his apostolic commission from other men. Specifically they suggested that it came from the other apostles or the leaders of the church at Antioch (cf. Acts 13:1) rather than directly from Jesus Christ. This would have made it an inferior apostleship.

1:2 The churches of Galatia were probably the churches in the southern Roman province of Galatia (Iconium, Lystra, Derbe, et al.) rather than those in northern ethnic Galatia.¹⁰ This is the only one of Paul's inspired letters that he addressed neither to Christians in one specific town nor to an individual.

". . . the Church as the total community is not a mere aggregate of individual congregations; rather the local church is the universal Church in its local manifestation."¹¹

1:3-5 The greeting Paul wrote in most of his epistles was a combination of the commonly used Greek (charis, grace) and the Jewish (shalom, peace) salutations. The former in the Christian context refers to God's undeserved favor that is the portion of His children. Galatians opens, closes (cf. 6:18), and is full of grace (vv. 6, 15; 2:9, 21; 3:18; 5:4). The actual Greek word is chairein, meaning "rejoice," but this standard Greek greeting meant the equivalent of "hello." The latter word of greeting, peace, defines not just the absence of hostility but the totality of God's blessings. This word had become a standard Jewish greeting. Believers enjoy peace with God and with other people because God has taken the initiative in extending His grace to us in Christ (cf. Num. 6:24-26). Peace always follows grace in Paul's salutations because that is their logical and temporal relationships. The three-fold title "Lord Jesus Christ" indicates His exalted rank, His saving significance, and His divine commission respectively.¹²

Jesus Christ gave Himself for our sins in two respects. He gave Himself all through His earthly ministry as the Suffering Servant of God (cf. Isa. 53), and He gave Himself as the final sin offering on the cross. Both aspects of His self-sacrifice could be in view here. Paul probably wanted to emphasize the totality of Christ's self-sacrifice.

The purpose of the Lord's self-sacrifice was that He might deliver us out of the control of this present evil age, the world system that dominates the inter-advent era.¹³ We are in the world, but we are free to live apart from the evil that dominates it thanks to Christ's work for us. Not only so, the Lord will remove us from it by death or translation. Again, both aspects of our deliverance were probably in Paul's mind as he wrote these words. Christ's death transferred the believer from Satan's power to God's power, from one sphere to the other (cf. Col. 1:13).

"In this one verse Paul has described several aspects of the redemption wrought by Christ: its cause (for our sins,' that is, because of them), its means (Christ sacrificed himself'), its purpose and effect (for our sins,' that is, for their expiation; to rescue us'), and its origin (the will of our God and Father'). Thereby Paul has in fact touched on the chief argument of the letter, and succinctly announced in anticipatory fashion the main contents of its doctrinal section, inasmuch as the point of the controversy between Paul and His Galatian opponents lies precisely in the significance of Christ and his redemptive work and more specifically in the bearing of this work on the law."¹⁴

Constable: Gal 1:6-10

B. Denunciation 1:6-10

In these opening words Paul rebuked his readers for turning away from the gospel that he had preached to them and for turning toward a different "gospel." He accused them of being religious turncoats. He did so to impress them with the great folly of their action. The fiery opening of this epistle presents it "like a lion turned loose in the arena of Christianity."¹⁵

"The general proposition or causa of the letter is to persuade the Galatians to reject the Judaizers' nongospel and to continue in the true gospel Paul had preached to them."¹⁶

1:6-7 In every other one of his canonical epistles Paul commended his readers before launching into the main subject of his letter regardless of his general purpose in writing. Here he recorded no such praise. Its absence stressed the seriousness of his readers' error and the urgency of his appeal.

The best evidence points to Paul's writing Galatians before the Jerusalem Council, held in 49 A.D., and after he and Barnabas evangelized Asia Minor on their first missionary journey (Acts 13-14).¹⁷ Consequently it had been only a few months since his readers had accepted the gospel that he had preached to them and had turned from it. The Greek word thaumazo ("I am amazed") was a conventional expression in Greek letters that signaled astonishment, rebuke, disapproval, and disappointment.¹⁸ The Greek word tacheos ("quickly") also has the sense of easily (cf. 2 Thess. 2:2; 1 Tim. 5:22). The one who had called the Galatians was God (cf. v. 15; 5:8).

"Gospel," of course, means good news. However, the "gospel" that fascinated his readers was not good news.¹⁹ It was bad news. Teachers of false doctrine who were stirring up unrest had followed Paul. The root of the word translated "disturbing" (v. 7) is one that describes the opposite of what the word translated "peace" (v. 3) means. These teachers were distorting the good news of Christ.

Paul consistently referred to the Galatian trouble-makers in the third person but addressed his readers in the second person. This strongly suggests that the false teachers originated outside the church rather than from within it. We must deduce who they were from what Paul wrote about them in this epistle (cf. 1:6-9; 2:4-5; 3:1; 4:17; 5:10, 12; 6:12-13). Probably they were Jews who were putting pressure on Gentiles to believe and to live as religious Jews.²⁰

1:8 Paul leveled his strongest verbal artillery against these teachers. Whoever they were they apparently claimed the highest authority for their teaching since Paul warned his readers to reject it even if it had come from angelic messengers sent directly from heaven. By "accursed" Paul meant under God's judgment.

"In Paul's eyes, the acknowledgment of Jesus as Messiah logically implied the abrogation of the law . . . If Christ displaced the law as the activating centre of Paul's own life, he equally displaced the law in the economy of God, in the ordering of salvation-history. Therefore, if the law was still in force as a way of salvation and life, the messianic age had not yet dawned, and Jesus accordingly was not the Messiah."²¹

1:9 He even repeated his warning for emphasis. The prior warning in verse 9 probably refers to what Paul had told them when he was with them in person rather than to what he had just said in verse 8.²² "We" implies Paul and his fellow missionaries, not just Paul alone.

"The vehemence with which Paul denounces those who teach another gospel (literally, he say, Let them be damned') has bothered some commentators, as well as other readers of the letter. But this shows how little the gospel of God's grace is understood and appreciated and how little many Christians are concerned for the advance of biblical truth."²³

"Accursed" evidently refers to being under God's judgment, not just excommunication, since an angel could be the possible object.

1:10 The false teachers evidently charged Paul with preaching to curry the favor of his listeners, perhaps to gain a large number of converts to enhance his own reputation.

"There have always been preachers who have sought popular acclaim above all else, and there are some still. It is part of fallen human nature that even those charged with the responsibility of proclaiming the gospel can fall into the trap of trying to be popular rather than faithful."²⁴

Paul's critics may have accused him of preaching one thing to some people and the opposite to others (cf. 5:2 and 11). It is understandable how some people might have concluded this (cf. 1 Cor. 9:22). However, Paul's argument in this verse was that a person can only be the slave of one master. Paul was claiming to have behaved among them consistent with his commitment to Christ as his master.

". . . his uncompromising attitude as reflected in the severity of his language in condemning the counterfeit gospel (vv. 8f.) is proof positive that he is no men-pleaser."²⁵

Paul liked to describe himself as a "bond-servant" (Greek doulos) in relation to Christ (cf. Rom. 1:1; Phil. 1:1; Titus 1:1). This Greek word also describes Moses (Rev. 15:3), the Old Testament prophets (Rev. 10:7; 11:18), and the apostles (2 Cor. 4:5). Moreover it describes Jesus Christ (Phil. 2:7), Christian leaders (1 Tim. 2:24), James (James 1:1), Peter (2 Pet. 1:1), and Jude (Jude 1). Furthermore it describes John (Rev. 1:1), Christians (Acts 4:29; 1 Cor. 7:22; Gal. 4:7; Eph. 6:6; 1 Pet. 2:16; Rev. 1:1, 2:20), Tribulation saints (Rev. 7:3), and all believers (Rev. 19:2, 5; 22:3, 6) in the New Testament.

"Already in these opening verses the two key concepts in the letter have surfaced--gospel and grace."²⁶

College: Gal 1:1-24

GALATIANS 1

I. AUTHORITY:

THE APOSTOLIC GOSPEL (1:1-2:21)

A. GREETING (1:1-5)

¹ Paul, an apostle - sent not from men nor by man, but by Jesus Christ and God the Father, who raised him from the dead - ² and all the brothers with me, To the churches in Galatia: ³ Grace and peace to you from God our Father and the Lord Jesus Christ, ⁴ who gave himself for our sins to rescue us from the present evil age, according to the will of our God and Father, ⁵ to whom be glory for ever and ever. Amen.

1:1 Paul, an apostle

Using the typical formula of ancient letter writing ("X to Y, greetings"), Paul identifies himself by name and by position of authority. His Roman name Paul was in keeping with being born in Tarsus, a Roman colony. His Jewish name Saul was a result of being born "a Hebrew of Hebrews." Both names were common in the first century. During the early years of rigorous adherence to the Jewish religion he was known primarily as Saul. On the first missionary journey, however, there was a deliberate switch to his Roman name (Acts 13:9ff.), apparently to make it easier for him to reach the Gentile audience.

An "apostle" (ajpovstolo" , apostolos ) is "one sent." In classical times the word carried two basic ideas: (1) an expressly stated commission, and (2) being sent overseas. In the New Testament one general sense of the word is the equivalent of "missionary" (from the Latin missio , "sending"). This is the meaning when the word is applied to Barnabas (Acts 14:14), Titus (2 Cor 8:23), Epaphroditus (Phil 2:25), and possibly Andronicus and Junias (Rom 16:7). But these are clearly "apostles" sent by men. In a much more special sense an "apostle" was one of the men hand-picked and sent out by Jesus. These were the men who were promised special authority (Matt 16:19; John 20:23), the men whose doctrine was the rule of faith and practice for the early church (Acts 2:42). This kind of "apostle" is like the Hebrew jwlv (šaluas ), of which the Mishnah says, "a man's delegate is like himself." This is clearly the kind of apostleship Paul is claiming for himself in Galatians.

-sent not from men nor by man,

It is important to Paul that the Galatians remember his apostolic authority. While it is true that he and Barnabas were once "sent out" by men at Antioch as missionaries, this is not the foundation of his authority. Paul is an apostle in the fullest sense of the word, commissioned apart from any human intervention. (Could Paul have been thinking of Matthias, who was chosen to replace Judas? This is possible, though not probable, in this context.)

but by Jesus Christ and God the Father,

Notice that Paul's statement here does two things. First, it sets Paul apart as a special apostle, chosen by Jesus Christ himself through the encounter on the Damascus road. Second, it subtly but distinctly "sets Christ in a category apart from ordinary man" (see also v. 12). It was not any man that chose Paul - it was Jesus Christ!

who raised him from the dead-

Paul is eager to establish the core of the gospel truth in his opening verses. Jesus gave himself to save us from our sins (v. 4) and God the Father confirmed the validity of that sacrifice by raising him from the dead. It is by this act of grace, not by any works of law, that the Galatians are saved. Paul elsewhere recognized this death and resurrection as the core of the gospel (1 Cor 15:1-3) and the theme of his preaching and apostleship (1 Cor 2:2).

1:2 and all the brothers with me.

Paul usually includes in his opening statement the name of

an associate: Sosthenes in 1 Corinthians, Silvanus in 1 and 2 Thessalonians, and Timothy in six epistles. R. J. Bauckham has made the unlikely suggestion that Paul's generalizing phrase "covers his embarrassment in not being able to ask his partner to endorse the letter" after the painful incident narrated in 2:11-13. More likely, Paul wants to emphasize that in contrast to the local distortion of the gospel in Galatia, "all the brothers" elsewhere stand together with Paul in the true gospel.

To the churches in Galatia:

The churches in Galatia likely included several cities (Pisidian Antioch, Iconium, Lystra, Derbe) Paul visited on his missionary journeys. While Galatia is often identified on Bible maps as the ethnic area to the north of any journeys Paul made, the Romans designated both the northern area and the southern area including these cities as "Galatia." Since Paul normally used Roman designations, it is likely that his "Galatia" took in the cities named in Acts 13:14-14:23. It might be further inferred that Paul intended this document to be carried by messenger and read in turn by all the churches, since each church could see "what large letters" he wrote at the end (6:11).

1:3 Grace and peace to you

There are two main ideas to the word "grace" (cavri" , charis ). The first is sheer beauty - the idea of charm and loveliness. The second is sheer undeserved generosity-the loving favor that God gives to

people who have not earned it. Putting it in somewhat more theological terms, Bruce says grace is God's "unconditioned good will towards mankind which is decisively expressed in the saving work of Christ."

Peace, on the other hand, is a natural result of grace. Peace is the "state of wholeness" enjoyed by those who have effectively experienced divine grace. They have not struggled to earn God's approval, nor must they find some way to earn the right to keep it. Because grace has been freely given, peace can be securely enjoyed.

The joining of grace and peace in the greeting is a reminder of the dual nature of Paul's ministry: to the Jew first, and also to the Greek. Grace was the normal word of salutation at the beginning of a Greek letter; peace was the normal word of salutation at the beginning of a Jewish letter. The combination is "characteristically Pauline."

from God our Father and the Lord Jesus Christ,

The only real source of either grace or peace is God, acting through his Son. Some in Galatia were teaching converts to abandon grace for legalism, which would leave them without peace, never knowing if they had kept the rules well enough to be saved.

Paul's linking here of the work of Father and Son is typical. Later in this letter he will speak of both the grace of God (2:21) and the grace of Christ (1:6). In other epistles he can speak similarly of the peace of God (Phil 4:7) and the peace of Christ (Col 3:15).

1:4 who gave himself for our sins

As noted above, Paul wants to establish from the beginning what is the important theme of Christianity. Salvation is not based on man's ability to keep God's rules, but on Christ's ransom, paid with his blood. It was Christ "who gave himself as a ransom for all men" (1 Tim 2:6, cf. Mark 10:45). As the Galatians will be reminded, the atoning sacrifice of Christ is not compatible with man-made salvation. Either Jesus saves us, or we save ourselves.

to rescue us from the present evil age,

Paul wrote similarly to the Colossians that God "has rescued us from the dominion of darkness" (Col 1:13). The specific word for "rescue" (ejxairevomai , exaireomai ) used here in Galatians is found in five places in the book of Acts, each illustrating a dramatic act of saving someone just in the nick of time:

1. The rescue of Joseph from his afflictions (7:10).

2. The deliverance of Israel from Egypt (7:34).

3. The rescue of Peter from prison (12:11).

4. The rescue of Paul from the temple mob (23:27).

5. The deliverance of Paul from the Jews (26:17).

In Christ we have our timely rescue . . . but from what? Our deliverance in Christ is "not from the physical world but from the evil which dominates it." It is a rescue from temptation, sin, and legal condemnation. Even the Law of Moses, as an expression of the "elemental powers of this world" (Gal 4:3), is a part of the present evil age. The evil "age" (aijw'n , aiôn) of which Paul writes is much the same as the "world" (kovsmo" , kosmos ) in John. Both describe the lost world, loved by God, but heading in a direction that will end in doom.

according to the will of our God and Father,

It is God's will that we be saved! We do not need to do some heroic act to convince an unwilling God that he should change his mind about us. We do not even need to initiate some contact with him to apply for salvation. He has loved us; he has wanted us to be saved; he has sent his Son to pay for our pardon. The Father has stretched out his arms to us, and it is but for us to surrender to that love.

1:5 to whom be glory for ever and ever. Amen.

In none of Paul's other letters does he add a benediction like this to the end of his salutation. Perhaps it helps take the place of the missing thanksgiving. Since Paul could not praise his audience, he gives all praise to God. Or perhaps, as Bruce suggests, "As this letter was read in the churches of Galatia, the hearers would add their 'Amen' to Paul's at the end of the doxology, thus endorsing the ascription of glory to God." This would set the tone for both writer and audience, giving God all the credit for man's salvation.

B. PAUL'S ASTONISHMENT (1:6-10)

⁶ I am astonished that you are so quickly deserting the one who called you by the grace of Christ and are turning to a different gospel- ⁷ which is really no gospel at all. Evidently some people are throwing you into confusion and are trying to pervert the gospel of Christ. ⁸ But even if we or an angel from heaven should preach a gospel other than the one we preached to you, let him be eternally condemned! ⁹ As we have already said, so now I say again: If anybody is preaching to you a gospel other than what you accepted, let him be eternally condemned! ¹⁰ Am I now trying to win the approval of men, or of God? Or am I trying to please men? If I were still trying to please men, I would not be a servant of Christ.

1:6 I am astonished

There can be no word of thanksgiving here, as in all Paul's other letters, because Paul found so little in the Galatian situation for which to be thankful. Like a grieving parent to a wayward child Paul can only blurt out his shock and dismay: "I am astonished at you!"

that you are so quickly deserting

Paul's term for "deserting" (metativqesqe , metatithesthe ) can be found in secular writing when a person deserts one school of philosophy for another (Diogenes, 3rd century A.D.). It is also found in 2 Macc 7:24 where Antiochus was trying to convince the 7th and last son of a devout mother to "turn from the laws of his fathers." Like our word "deserter," Paul's word carries a strong flavor of reproach.

In this verse and the next, Paul shows his shock over what his Galatian converts have done. It has been no more than perhaps a matter of months since Paul has been with them in Galatia. How appalling:

- to desert so quickly.

- to desert from so much.

- to desert to so little.

the one who called you by the grace of Christ

While "the one who called you" could refer to Paul himself, it is more likely God who has called them, and God whom they have deserted. In Scripture vocabulary "call" most often refers to what God has done, rather than what his spokesmen do. Just as God had "called" Paul himself "through his grace" (Gal 1:15), so it is God who calls all his children to his eternal glory in Christ (1 Pet 5:10, cf. Gal 5:8).

An important principle has been either overlooked or abandoned here by the Galatians. God can call people by law or by grace, but not both at the same time. The two are mutually exclusive. Salvation can be either a gift of grace or a payment rendered for services received.

and are turning to a different gospel -

The gospel, of course, is the "good news" (eujaggevlion , euangelion ) about Jesus Christ. This good news is that Jesus is the Messiah who saves us by his atoning death on the cross - not by our own works. The distinctive biblical tone of the word for "gospel" comes especially out of the use of its verb form (eujaggelivzomai , euangelizomai ) in Isaiah. Note especially Isaiah 52:7, where the word is used twice: those who "bring good news" and "bring good tidings" are proclaiming a deliverance accomplished by God. Note also Isaiah 61:1, as quoted by Jesus in Luke 4:18, where the mission of the Messiah was to "preach good news to the poor."

Now if this is what "gospel" is - the good news of deliverance by God's own hand - then what is a "different" gospel? To answer this question we must first note the distinction in two separate Greek

words for "different" (e{tero" , heteros and a[llo" , allos ). A heteros gospel would be something very different from the original, something that is not the same at all. An allos gospel would be one that is another of the same type as the first. What Paul says literally is that the Galatians have turned away to a gospel that is completely different from the "good news" kind of gospel (v. 6), one which is not at all another gospel of the same kind (v. 7). They had turned from salvation by God's hand to an attempt at salvation by their own hand.

We could compare this with the similar situation which existed later in Corinth. Paul complained to them, "For if someone comes to you and preaches a Jesus other than the Jesus we preached, or if you receive a different spirit from the one you received, or a different gospel from the one you accepted, you put up with it easily enough" (2 Cor 11:4).

1:7 which is really no gospel at all.

The KJV confuses the issue by saying they have turned "unto another gospel" ( heteros ) "which is not another" ( allos ). As explained with the previous verse, Paul is charging them with leaving the true gospel for a false one. They have turned from salvation by God's grace to salvation by human works.

Evidently some people are throwing you into confusion

Who are these people? Since Paul always speaks of them in the third person ("they"), while always addressing the church in the second person ("you"), the troublemakers are not a part of the church itself. Whether they are former Jews (as in Acts 15:5) or Gentiles who have come under the influence of Jews (as in Acts 14:19), the result would be much the same. The present tense indicates that these Judaizers are still in Galatia, and Paul intends to combat them in their very act of heresy.

"Throwing you into confusion" is literally "troubling you" (taravssw , tarassô). This is a strong word for causing emotional distress, as in the case of Herod when he heard about the birth of a new king (Matt 2:3; see also John 12:27; 13:21; and 14:1). Interestingly enough, this is the same word used in the letter drafted by the Jerusalem Conference (Acts 15:24) to counteract the way in which certain unauthorized brethren had "troubled" the Gentiles with the issue of circumcision. An even stronger word will be used of these troublemakers in Gal 5:12.

and are trying to pervert the gospel of Christ.

This is no innocent misunderstanding of the gospel. Their calculated objective is to alter the message in such a way as to pervert the gospel of Christ. To "pervert" (metastrevfw , metastrephô) is to change something from what it is to a different state or form. When something is already perfect, the change can only be destructive. As Paul has noted earlier in this same verse, the Judaizers' form of the gospel is no longer a gospel at all.

Burton observes that the troubling of the emotional state of the local Christians is already an established fact, but the perversion of the gospel is "yet only a wish of the disturbers."

1:8 But even if we or an angel from heaven

"It is the message, not the messenger, that ultimately matters. The gospel preached by Paul is not the true gospel because it is Paul who preaches it; it is the true gospel because the risen Christ gave it to Paul to preach." The issue is not whether Paul is more authoritative than the troublemakers; the issue is preserving the original truth of the gospel.

To illustrate the point that the true gospel can never change, Paul creates a hypothetical scenario. Suppose Paul ("we" meaning Paul himself, as in v. 9) should announce a revision of truth. Better yet, suppose an angel right out of heaven should arrive and begin changing the gospel. What should believers do? In the 19th century a major cult grew out of just this kind of situation. In September of 1823 Joseph Smith claimed that he had been visited by Moroni, a heavenly being who revealed the location of golden plates which contained "the fullness of the everlasting gospel of Jesus Christ." Smith claimed to have translated these plates and this became the Book of Mormon. While most non-Mormons do not believe any such angel appeared to Joseph Smith, it would not matter if the story were entirely true. Not even an angel from heaven has the right to change the original gospel.

should preach a gospel other than the one we preached to you,

In Paul's hypothetical scenario the gospel is not being denied or denounced; it is merely being changed. Something "other than" the simple truth is being preached; instead of the true gospel, something "besides" (parav , para ) and in addition to the truth is proclaimed. The original gospel becomes somehow remodeled and revised. Simple faith in Christ is no longer sufficient; now circumcision and other laws are added. Again, what should believers do?

let him be eternally condemned!

Paul's verdict on himself, on an angel from heaven, or on anyone else who would presume to change the gospel is surprisingly harsh. Let him be anathema ! ( Anathema , ajnavqema , is the regular Septuagint rendering of the Hebrew word serem (mrj ), "ban." In a holy war everything and everybody that fell under such a ban was to be destroyed, as in Josh 6:17.) Such a person is to be considered the sure object of God's wrath, and people who value their own safety should stand back! (See also Paul's use of anathema in Rom 9:3.)

Why so harsh? Because the perverted gospel would not save! This strong language shows how great is the gulf between Paul and those who would "improve" the gospel by adding new requirements or prohibitions to it.

1:9 As we have already said, so now I say again:

Paul frequently refers to himself as "we" (1 Thess 2:18; 3:1, 6;

2 Cor 1:13f., 23; 10:2; 11:21). What he has "already said" does not refer to v. 8, but to teaching in Galatia on some former occasion. "Now," as distinguished from that earlier time, Paul must teach the same truth again.

If anybody is preaching to you

Verse nine differs from verse eight in at least three ways. The first is that verse eight uses the word "if" (ejavn , ean ) to set up a condition of future hypothesis, while the "if" (eij , ei ) of verse nine sets up a condition of present reality. Similarly, the second difference between the two statements is that verse eight uses the subjunctive to speak of something which might happen, while verse nine uses the present indicative to speak of what is happening already.

a gospel other than what you accepted,

The third difference between the warnings of verse eight and nine is that verse eight defines the original gospel as "the one we preached to you," while verse nine defines it as "what you accepted." This may seem like a small difference, but it serves to bring the Galatians themselves into the matter of judging the truth. "You have heard the original gospel," Paul says. "You are capable of comparing whatever you now hear to the truth of what you accepted in the beginning."

The word "accepted" (paralambavnw , paralambanô) is the regular word for receiving a tradition carefully handed down. The Galatians were not casually remembering something they carelessly heard. They were carefully taught and would have precise recollection of the message.

let him be eternally condemned!

As before, Paul announces a harsh verdict for anyone who distorts the gospel. In this verse the warning amounts to this: "If, as

I know to be the case, certain people there right now are trying

to change the gospel, mark them as people destined to receive

destruction from God. You know very well what the truth is. Take note of those who teach anything else and stand clear of them!"

The Christians in Galatia knew what was being taught that was different from the gospel, and they knew who the people were who were teaching it. Paul expects them to take his words "eternally condemned" and apply them directly to the guilty parties.

1:10 Am I now trying to win the approval of men, or of God?

When Paul says "now" he implies that some thought it had not always been so. They have charged that Paul lacks conviction and character, that he will say whatever people want to hear. It is easy to see how Paul could have been accused of being inconsistent, since some did not understand what he was doing when he became as a Jew to the Jews, and as a Gentile to the Gentiles (1 Cor 9:22). But "now" Paul challenges his critics to judge his courage to speak the truth even when it is unpopular. Paul clearly cares only for the approval of God.

Another interpretation of this verse is that winning the approval of men is exactly what Paul is trying to do. Bruce argues from Paul's only other use (2 Cor 5:11) of "win the approval" or "persuade" (peivqw , peithô), that persuading men is exactly what Paul is trying to do. "It is much more satisfactory to take him to mean that he persuades men, not God, and pleases God, not men." Following the NIV, however, it is more true to the flow of the context to understand Paul as saying the same thing in this question as he asks in the next part of this verse. "Do I try to persuade men (to approve me) or God (to approve me)? Do I try to please men, or God?"

Or am I trying to please men?

Paul no longer cares how men might evaluate him. He could well say here, as he would later say to the Corinthians, "I care very little if I am judged by you or by any human court" (1 Cor 4:3). To his own master, not to his fellow servants, Paul will stand or fall (Rom 14:4). He will tell the truth about the gospel and let the chips fall where they may.

If I were still trying to please men,

In this expression Paul uses a grammatical device known as a

"contrary-to-fact condition." Paul knows the accusation of trying to please men is not true, and expects his readers to share his viewpoint. The addition of the word "still" implies that what was once true is now no longer true. To be sure, Paul did once glory in the praise of his teachers and students as he excelled in early training as a rabbi. But now that he has given his life to the Christ he met outside Damascus, Paul cares only about pleasing him.

The same grammatical device is also found in 5:11, where Paul says, "If I were still preaching circumcision. . . ." What he once did, he now does no longer.

I would not be a servant of Christ.

Paul has learned what Jesus taught: no man can serve two masters. If a man serves public opinion, he cannot serve Christ. If he starts catering to the wishes of men, he can no longer satisfy the will of God. What is true for Paul is also true for all followers of Jesus.

C. PAUL'S CALL BY GOD (1:11-17)

¹¹ I want you to know, brothers, that the gospel I preached is not something that man made up. ¹² I did not receive it from any man, nor was I taught it; rather, I received it by revelation from Jesus Christ. ¹³ For you have heard of my previous way of life in Judaism, how intensely I persecuted the church of God and tried to destroy it. ¹⁴ I was advancing in Judaism beyond many Jews of my own age and was extremely zealous for the traditions of my fathers. ¹⁵ But when God, who set me apart from birth ^a and called me by his grace, was pleased ¹⁶ to reveal his Son in me so that I might preach him among the Gentiles, I did not consult any man, ¹⁷ nor did I go up to Jerusalem to see those who were apostles before I was, but I went immediately into Arabia and later returned to Damascus.

^a 15 Or from my mother's womb

1:11 I want you to know, brothers,

Paul has wanted to focus attention on the message rather than the messenger. In spite of this, in order to defend the message it now becomes necessary to speak at length about himself. This autobiographical section (1:11-2:14) occupies nearly one-fifth of the whole letter. Despite the formality of "I make known to you" (gnwrivzw , gnôrizô), the section has a friendly, personal tone, as seen in Paul's reference to his readers as "brothers." In the course of six chapters Paul will call them "brothers" a total of nine times (1:11; 3:15; 4:12, 28, 31; 5:11, 13; 6:1, 18).

that the gospel I preached is not something that man made up.

It must not be overlooked that it is the gospel - not Paul himself -that is being defended in these verses. The gospel Paul preached to the Galatians in the beginning (v. 8) and which the Galatians themselves received (v. 9) is not of human invention. By using the aorist tense of past action ("preached") Paul wants to put the emphasis on the original gospel, not on the current standing of himself as the preacher. The phrase "something that man made up" is literally "not according to man," signifying that the true gospel draws neither its origin nor its authority from men.

1:12 I did not receive it from any man, nor was I taught it;

Paul did not "receive" (paralambanô, as in v. 9) the gospel as a person would faithfully listen and then pass on a tradition. The word normally implies receiving an oral tradition. While liberal theologians have many theories about the traditions that shaped Paul's gospel, Paul himself emphatically denies any such origin. Likewise, Paul affirms that he was not "taught" (didavskw , didaskô) the gospel. This word speaks of formal instruction in a classroom or at the feet of a master teacher. Other people knew the gospel by hearsay, by oral communication, or by instruction from Christian teachers, but Paul did not.

rather, I received it by revelation from Jesus Christ.

Paul's knowledge of the gospel came literally "through revelation of Jesus Christ." Revelation points to a divine implanting of knowledge in Paul's mind, not a fallible human effort to memorize and understand a body of facts. God revealed; Paul received. By this method none of the truth of the gospel depended on Paul's efforts to learn or remember. As with the other apostles, inspired truth was not a human work, but a work of the Spirit (John 14:26).

Since the Greek can be translated as a revelation either "from" or "of" Jesus Christ, Bruce argues it is more likely the revealing of Jesus to Paul by God, based on the similar phrase in 1:16. While it is possible to take the phrase in this way as an objective genitive, it seems unlikely. Paul is making a specific contrast-from man or from Christ-and this contrast would be lost if Christ is the content of the message, while the source of the message (God) is not stated, but merely implied.

1:13 For you have heard of my previous way of life in Judaism,

In order to underscore the fact that no man had a hand in teaching Paul the gospel, it is necessary to recount how Paul came to know the gospel. They may have heard of his early life from Paul's own lips, but the defection of Gamaliel's star pupil to Christianity was probably a well known event among Jews everywhere. To the extent that the Galatian audience included former Jews and those heavily influenced by former Jews (cf. v. 7), they knew all about Paul's background.

It is interesting that Paul refers to his way of life "in Judaism." He does not call it a time when he served God under the previous covenant; it is almost as though God had nothing to do with it. Similarly, in the next verse Paul will refer to "Judaism" and "the traditions of my fathers." These references show a clear-cut break with the past. Christianity is not just another sect of the Jews.

how intensely I persecuted the church of God and tried to destroy it.

At that earlier time in Paul's life he was intensely ("according to a hyperbole," "beyond measure") persecuting the church of God. Since no fanatic is as ruthless and cruel as a religious fanatic, it is not surprising to read that young Paul assisted the stoning of Stephen, was ravaging the church, and dragged men and women from their homes to prison (Acts 8:1-4). His intent was to destroy the church, though he could no more have succeeded in his task than a man could conquer a glacier with an ice-pick.

It might be noted in passing that calling the Christian community the "church of God" was not an attempt to give it an official title. While this is the most common designation in Scripture for the church, it is also known by a wide variety of other descriptive names: the church, the church(es) of God, the church of the Lord, the churches of Christ, the body of Christ, the household of God, the church of the firstborn.

1:14 I was advancing in Judaism beyond many Jews of my own age

Paul himself relates in Acts 22:3 that "under Gamaliel I was thoroughly trained in the law of our fathers, and was just as zealous for God as any of you are today." Not only so, but he was apparently at the top of his class, "advancing beyond many his own age." (The same word for "advance" is found in a similar context in Luke 2:52, where Jesus advanced in wisdom and stature, in favor with God and men.)

and was extremely zealous for the traditions of my fathers.

Paul was literally "a zealot to an excessive degree." This should probably not be linked too closely with the "zealots" who were political nationalists (cf. Acts 1:13). Paul was simply a zealous student in his youthful attempt to master the traditions of his fathers. These traditions were the teachings of the rabbis, faithfully memorized and passed on by each generation until A.D. 200, when they began to be written down in what is called the Mishnah. These teachings had little to do with Scripture exegesis, but dealt rather with the minute interpretations of things clean and unclean, actions permitted and forbidden. When one peruses the conflicting opinions in some 800 pages of the modern Oxford translation of the Mishnah, it is not hard to see why Paul associated this learning with the "fathers" and not with God. But the point not to be missed is that up to this point, Paul had no source of information for his gospel and no probable reason for ever learning it.

1:15 But when God, who set me apart from birth and called me by his grace,

Early manuscripts are evenly divided between "he who set me apart" and "God who set me apart," and thus modern translations differ ( NIV , NKJV and NRSV have "God"; NASB and RSV have "he"). Either way, it is clearly the work of the Father that Paul has in mind, and no man had a hand in it. In language that is "strongly

reminiscent" of that of Jer 1:5 and Isa 49:1, 5, Paul shows a clear sense of God's call that began even "from his mother's womb." Paul was "called to be an apostle, and set apart for the gospel of God" (Rom 1:1) by the gracious gift of God.

1:16 was pleased to reveal his Son in me

Although Paul is necessarily directing a lot of attention to himself in these verses, the real center of Paul's attention is God. It is God who set him apart, who called him, and who revealed his Son to him. Therefore it is God, and not man, who stands behind the gospel Paul now preaches. As in v. 12, Paul again affirms that God gave him this gospel by revealing it to him, not by a prolonged period of teaching or an indirect chain of human transmission. The prepositional phrase "in me" is a substitute for the simple dative "to me" and carries by implication the idea "and through me to others." The New English Bible catches the force of it with this translation: "to reveal his Son to me and through me."

so that I might preach him among the Gentiles,

The joy of glad tidings is involved in the word "preach" (eujaggelivzomai , euangelizomai ), a verb form of the word for "gospel." The present tense of this verb emphasizes the ongoing nature of Paul's task, a continuing lifetime of proclaiming the good news about Jesus. Although the legalistic supporters of the Old Testament law objected, the Jerusalem Conference endorsed and supported Paul in this mission (Acts 15:24-26; Gal 2:9). Paul's urgency in carrying out his commission can be seen often in his epistles (Rom 1:15; 1 Cor 2:2; 9:16; Eph 3:4-6; Col 1:28). Even though Paul yearned for the salvation of his fellow Jews (Rom 9:1-5), his preaching would be primarily to Gentiles.

I did not consult any man,

Following his baptism by Ananias (Acts 9:18) Paul did not seek out Christian leaders to learn the gospel from them. He did not consult "any man" (literally "flesh and blood" as in Matt 16:17). God's plans for him called for a period of three years away from any of the leaders of the church, as proof that his message was from heaven. The remainder of this chapter proves that Paul was never in a position to obtain his doctrine from the other apostles, which would have made his a second-hand gospel.

1:17 nor did I go up to Jerusalem to see those who were apostles before I was,

The expression "go up" to Jerusalem is common in the N.T., even when one travels from north to south, as from Damascus down to Judea. This going "up" is due partly to the mountain elevation of Jerusalem, but even more to its spiritual importance. Acts 9:23 confirms that Paul did not go to Jerusalem for a long time after his conversion. When he did finally get to Jerusalem (v. 18) the Christians were still afraid to associate with him. The point of all this is that Paul had no opportunity to obtain the gospel from human sources.

but I went immediately into Arabia and later returned to Damascus.

Arabia probably refers to the Nabatean kingdom, stretching from just outside Damascus down to Petra (its capital, 50 miles south of the Dead Sea) and beyond. Paul later notes that King

Aretas, known from other sources to be king of the Nabateans, was ruler of "Arabia" in 2 Cor 11:32. Arabia was well populated with Gentiles, the people to whom Paul was commissioned to preach. It would be a hasty assumption, therefore, to conclude that Paul went to a distant land and for three years did no preaching. Since Acts 9:20 says Paul immediately began preaching the gospel in the synagogues of Damascus, he did not need three years of solitary discipling. Moreover, as noted in the next verse, Paul does not say he spent three years in Arabia, but that it was three years before he left Damascus for Jerusalem. It is much more satisfactory to see Paul preaching immediately in Damascus, preaching soon afterwards in nearby parts of Arabia, returning for some time in Damascus, and finally journeying to Jerusalem.

Damascus is one of the oldest continuously inhabited cities in the world (cf. Gen 14:5). Josephus put its Jewish population at from 10,500 ( Wars 2.561) to 18,000 ( Wars 7.368).

D. PAUL'S BRIEF MEETING WITH LEADERS (1:18-24)

¹⁸ Then after three years, I went up to Jerusalem to get acquainted with Peter ^a and stayed with him fifteen days. ¹⁹ I saw none of the other apostles - only James, the Lord's brother. ²⁰ I assure you before God that what I am writing you is no lie. ²¹ Later I went to Syria and Cilicia. ²² I was personally unknown to the churches of Judea that are in Christ. ²³ They only heard the report: "The man who formerly persecuted us is now preaching the faith he once tried to destroy." ²⁴ And they praised God because of me.

^a 18 Greek Cephas

1:18 Then after three years,

The Jews of Damascus developed a fierce hatred for this rising young Pharisee who had suddenly turned Christian. Paul's escape in a basket lowered over the wall is related in Acts 9:23-25, and his subsequent visit to Jerusalem in Acts 9:26-30. It should also be noted that the Jews normally counted time from one New Year's Day to the next, and counted the fraction of a year on either side as a year. Taken in this way, Damascus - Arabia - Damascus could have been as little as thirteen or fourteen months.

I went up to Jerusalem to get acquainted with Peter and stayed with him fifteen days.

For the first time since his conversion, Paul journeyed south from Damascus and began the long winding road that climbs up to Jerusalem. His purpose was to visit Peter (NIV), or Cephas (most translations). Cephas is an Aramaic name meaning "rock," while Peter is a Greek name meaning "rock." In John 1:42 Jesus had made clear the connection when he said, "You shall be called Cephas, which is translated Peter." Paul regularly uses the name Cephas

(1 Cor 1:12; 3:22; 9:5; 15:5; Gal 1:18; 2:9, 11, 14), using the name Peter only twice (Gal 2:7, 8).

While James (v. 19) would later become the leader of the church in Jerusalem, Peter was the primary leader in those earliest years. As an apostle himself, Paul would naturally desire to get acquainted with Peter eventually. His purpose was not to obtain schooling as a preacher, as is shown by his choice of verb ("get acquainted") and by the brevity of his visit (fifteen days).

1:19 I saw none of the other apostles-only James, the Lord's brother.

This verse creates three problems for interpretation. Before those are addressed, however, Paul's clear logic must be observed. He has been preaching the gospel for three years already, and has not had any previous occasion in which to be taught the gospel by man. Now on this occasion he sees only a couple of the leaders and is with them for a mere two weeks.

The first problem is Paul's assertion that he saw none of the other apostles. In the account of Acts 9:27, however, Barnabas brought Paul "to the apostles" and convinced them to receive Paul. While it seems probable that Acts 9:27 intends mere reference to any part of the twelve, and not numerical precision in its use of the plural, other interpretations have been made. Perhaps the plural includes Peter and James (although see below). Perhaps Acts 9 is an earlier trip (although Paul should then have mentioned it). Or perhaps the use of "apostles" in Acts means leaders in general (although this is not common in Acts).

The second problem is how to understand that James was a brother of the Lord. When certain leaders in the 4th century began pressing for the doctrine of the perpetual virginity of Mary, this became a hot issue. Based on the naming of James and three others as brothers of Jesus in Mark 6:3, Helvidius correctly maintained that they were the natural sons of Mary and Joseph after Jesus' birth. Epiphanius said they were Joseph's children from a previous marriage; Jerome held them to be first cousins. There is no evidence to refute Mark 6:3, however, and it is best to accept Paul's description of James as "the brother of the Lord." (This is also the James who wrote the book of James.)

The third problem is whether Paul intends to include James as an apostle. It must be admitted that "the most natural way to understand Paul's construction is: 'The only other apostle I saw (apart

from Cephas) was James the Lord's brother.'" It is also possible, however, to take it to mean 'I saw none of the other apostles, but I did see James the Lord's brother.'" This mention of James would fit with Paul's purpose of listing all the occasions when he could have had any instruction at all. Although this James is not to be considered as an apostle, he did become the primary leader of the Jerusalem church at a fairly early point in history (1 Cor 15:7; Acts 12:17; 15:13; 21:18). While James did become a witness of the risen Lord (1 Cor 15:7), so did hundreds of other disciples (1 Cor 15:6). To be an apostle, one must be chosen, commissioned and sent forth by the personal call of the Lord.

1:20 I assure you before God that what I am writing to you is no lie.

Paul's sudden oath before God startles the reader who is comfortably retracing the early years of Paul's life. The outburst no doubt was also startling to the Galatians. J. Paul Sampley has suggested that Paul is speaking a rhetorical form well known in the Roman legal system. When two parties went to court, the defendant could be challenged to take an oath. He could take the oath and win the case, or he could throw back the challenge to the plaintiff, who would then win the case. If the defendant would neither swear nor throw back the challenge he was condemned. Sometimes, as perhaps the case here with Paul, a defendant would voluntarily indicate that he was willing to take an oath. This would show how sure he was that he was in the right. Quintilian noted that such an oath should not be volunteered "unless it is absolutely necessary," since it was "scarcely becoming to a self-respecting man."

Paul's oath, therefore, becomes all the more surprising. Roman law restricted it unless absolutely necessary, and Christ's teaching forbade it outright (Matt 5:34). In defense of Paul it should be noted that he was in an emergency situation: the souls of his spiritual children in Galatia were at stake! Furthermore, it could be said that Paul's statement does not constitute a formal oath in court, but a formal awareness that God is witness to what he says. (Cf. similar statements in 1 Thess 2:5; 2 Cor 1:23; 11:31.)

1:21 Later I went to Syria and Cilicia.

At this point in history Syria and eastern Cilicia constituted a single Roman province. Since Syria was the more important half, and the site of the provincial headquarters, the area was usually named with Syria first. In Paul's history in the book of Acts, however, it was actually Cilicia to which he first traveled. When trouble in Jerusalem had made it dangerous for him to stay, the disciples sent him to Tarsus, his original home town (Acts 9:11), an important Cilician city with a population of half a million people. Later, when the Gentile church in Antioch needed teachers, Barnabas went to Tarsus to recruit Paul (Acts 11:25-26). So Paul labored for a year in Antioch, the capital of Syria, a city ranking behind only Rome and Alexandria in size and importance in the Roman Empire. In both areas Paul served as a leader, not as a student, and he was well beyond reach of opportunity to learn his gospel from the apostles.

1:22 I was personally unknown to the churches of Judea that are in Christ.

Literally "unknown by face," Paul had so little contact with Jerusalem and the other apostles that he would not have been recognized if the Christians of that area were to meet him. In referring to the "churches of Judea" (cf. 1 Thess 2:14) Paul follows his regular practice: the "church" in a city is singular, while in a province or more extensive area, the "churches" are plural.

1:23 They only heard the report: "The man who formerly persecuted us is now preaching the faith he once tried to destroy."

Paul's use of the imperfect tense stresses that they "kept on hearing" the remarkable report. Perhaps the news was told and retold because many people just found it too incredible to accept on first hearing (Acts 9:26). It is significant that the Judean churches observed no difference between the gospel for which they had been persecuted and the gospel Paul now preached. Those who had followed the original apostles simply said Paul "is now preaching the faith."

1:24 And they praised God because of me.

The Christians in Judea finally believed what they were hearing about Paul and were thankful for the work he was doing in Antioch. One wonders if they had to resist their human nature and a desire to lionize this famous convert. They could have made quite a show of this trophy, parading him from church to church, making him a saintly celebrity. But the text says they praised God.

Having reaching the end of chapter one, as we now divide Paul's letter, we will do well to summarize what Paul has said. Shockingly, the Galatians have turned to a gospel different from the original. Paul is a preacher of the original gospel, and cares only about the approval of his God. This gospel has not evolved from Paul's early education, nor from later contact with Christian leaders. It is God's revealed truth.

-College Press New Testament Commentary: with the NIV

McGarvey: Gal 1:2

and all the brethren that are with me, unto the churches of Galatia [These two verses form not only the text of this first section, but also the keynote of the entire epistle. Without a moment's introduction, Paul passes at once to that which caused him to write, viz.: the challenge of his apostleship. If it was urged against him that he was but the faithless messenger of the other apostles, he replies by asserting, in the clearest, most forceful way, the nature of his apostleship. Both as to source and agency it was divine. The call to it came from God and not from men, and the call came through the agency of Jesus Christ, and not through the agency of any man. The election of Matthias throws light upon these words (Act 1:23-26), for if he was not called of the apostles, he was at least called through their agency. Paul's call, on the contrary, was from the lips of Jesus himself, and had in it no human mixture whatever. Why Paul speaks of the resurrection of Jesus is not clear. It has been thought that Paul could claim a call from God the Father, because the Father, by the resurrection of the Son, gave official countenance to the acts of the Son. Again it is thought that Paul has in mind the fact that Jesus rose from the dead for our justification (Rom 4:25), and since justification by faith in Christ is the main theme of the epistle, he mentions the resurrection to pave the way for the introduction of that theme. But it seems more likely, from the context, that he has in mind the fact that his own call came after the resurrection of Jesus, and so the resurrection of Jesus was an essential element in the proof of his apostleship. Paul mentions the brethren who were with him. For a probable list of them see Act 20:4 ; Act 21:16 . Paul does not mention them by name, as he does in the epistles to the Thessalonians and Corinthians, because the letter is of a more personal nature than any of these others. But he does mention them to let the Galatians know that others sympathized with him in all that he wrote. The address implies that there were many churches in Galatia, yet to none of them does he attach any honorable title, for none of them does he offer the usual expression of thanksgiving, and to none of them does he speak the customary words of commendation and praise. This ominous silence on the part of the apostle constitutes a most telling rebuke]

McGarvey: Gal 1:3

Grace to you and peace from God the Father, and our Lord Jesus Christ [see 1Co 1:3 and note]

McGarvey: Gal 1:4

who gave himself for our sins, that he might deliver us out of this present evil world, according to the will of our God and Father

McGarvey: Gal 1:5

to whom be the glory for ever and ever. Amen. [The mention of the Lord Jesus Christ in the benediction, coupled with the thought which was uppermost in his mind, namely, that the Galatians were forsaking salvation through Jesus in the hope that they might obtain it through the law of Moses, leads Paul in these very opening sentences to fully set forth the atoning sacrifice of Christ, the deliverance through him, and the will of God, who ordered that atonement and deliverance should come in this way. Gratitude to Christ, who, owning his life, might have retained it, but freely gave it for us, and desire for deliverance from this present evil world, and respect for the sovereign will of God our Father, are three strong motives prompting us to be steadfast in the profession of our Christian faith. To each of these motives Paul appeals. It is the apostle's habit, whenever he has occasion to make mention of the mercy of God, to break forth in expressions of thanksgiving (2Co 9:15 ; Eph 3:20), and he follows his custom here.]

McGarvey: Gal 1:6

I marvel that ye are so quickly removing from him that called you in the grace of Christ unto a different gospel [The word translated "marvel" conveys the idea of admiration rather than of wonder. Their fickleness was sufficiently striking to be brilliant. Since, if Paul wrote this letter from Corinth on his third missionary tour, it was three years since he had been with them, commentators have been tempted to choose some other date comporting better with "quickly," for three years is rather a long period. But Paul refers to moral speed. The Galatians were changing their position hastily and without due consideration. In doing this they were withdrawing from the God who called them (for "him" refers to God, and not to Paul -- Gal 1:15 ; Gal 5:8 ; Rom 8:30 ; 1Co 1:9 ; 1Th 2:12 ; 1Th 5:24 ; 2Ti 1:9) and from the grace, or liberty, peace, etc., of the kingdom into which they had been called, for what? for a new gospel which was not worthy of the name. There can be but one gospel; that there might be two, between which men might choose, is something which the apostle denies in the next verse]

McGarvey: Gal 1:7

which is not another gospel: only there are some that trouble you, and would pervert the gospel of Christ . [This verse defines the meaning of that which precedes, so as to correct the false impression that there might be two gospels, similar in sonic respects and equally effective. The folly of such a thought is ironically set forth at 2Co 11:4 . There is, says the apostle, emphatically but one gospel, but there are some who would revolutionize you (the word "trouble" has this force) by perverting the gospel, making it an unholy, ineffectual compound of living truth and obsolete Jewish forms. His failure to name the leaders in this movement shows his contempt for them. They were parties unknown and deserving to remain unknown. One can not help wishing that modern churches would waken to the truth here spoken by the apostle. There is and must ever be but one gospel. There is not a separate gospel suited to the prejudices or so-called "tastes" of each sect or denomination. There is but one gospel, and hence all church divisions result from perversions of that gospel, and all such secessions or revolutionary divisions are but the beguiling of Satan, drawing disciples from "the simplicity and purity that is toward Christ" -- 2Co 11:3]

McGarvey: Gal 1:8

But though we, or an angel from heaven, should preach unto you any gospel other than that which we preached unto you, let him be anathema.

Lapide: Gal 1:1-24

SAINT PAUL'S EPISTLE TO

THE GALATIANS

CHAPTER 1

CONTENTS

The Galatians were Gentiles who emigrated from Gaul into Greece, and so were called Gallo-Greeks. Suidas thinks that these Gauls were Sennonians, who, under the leadership of Brennus, invaded Rome, but being repulsed by Camillus, crossed over into Greece, and were there overthrown by a storm of rain and hail while they were attempting to plunder Delphi—the few, he says, who escaped were called Gallo-Greeks or Galatians. However, Justin (lib. 25), S. Jerome, and others give a different account of them. The Galatians were bounded by Cappadocia on the east, Bithynia on the west, Pamphylia on the south, and the Black Sea on the north. According to Pliny (lib. v. c. ult.), their chief cities were Tanium, Pessinuntis, and Ancyra. Of their language, S. Jerome, in his commentary on the Epistle to the Galatians (Proem. lib. 2, in fine ), says: "Apart from the Greek used by the whole of the East, their proper language is the same as that of the Treviri"—that is, German. Since, then, the Galatians derived their tongue together with their origin from the Gauls, some think that German was the language of these latter, and they add that the Franks proceeded from German Franconia and thence obtained their name. Moreover, Clovis, the first Christian king of the Frankish Gauls, is styled Sicambrian. So did S. Remigius address him when coming to be baptized: "Meekly bow thy neck, 0 Sicambrian; adore what once thou didst burn; burn what thou once didst adore" (Greg. Tur. de Gestis Franc. lib. 31). Now it is certain that the Sicambrians were Germans. In short, S. Jerome, Josephus, and Isidore lay down that the Galatians were descendants of Gomer, sprung from the Gomari or Cimbri, who were either Germans, or else closely akin to the Germans.

These Galatians some converted Jews had induced to accept a Judaised Gospel, by quoting the example of Peter and other Apostles, who observed the Mosaic Law. Accordingly, S. Paul sharply rebukes them, and calls them back, pointing out that Christians are free from the Old Law, and cannot be subjected to it. Although, he says, the Jews might keep it for a time, so as to give it an honourable burial, yet Gentiles—and such the Galatians were—had not this reason, or any other, for embracing the law of Moses. If, therefore, they had embraced it, they must he supposed to have done so under the belief inculcated by the Judaising Christians, that the law as well as the Gospel was necessary to salvation. This error the Apostle condemns by his declaration, that the profession of Judaism is the overthrowing of Christianity; for the Christian religion holds that Judaism has been done away, and that there is room for no religion save that of Christ, which alone is necessary and sufficient for salvation. This is the error that the Apostle so sharply condemns.

The argument of this Epistle, accordingly, is the same as that of the Epistle to the Romans, of which this may be considered an epitome, and with which it has many ideas and expressions in common, as is pointed out by Jerome, Anselm, Theophylact, and Chrysostom. There is, however, this difference between the two, that in the Epistle to the Romans he opposes both Jews and Gentiles, here Jews only; there he rejects the works of the law as well as the works of nature, here those of the law only, that he may establish the faith of Christ and the works of faith. This, then, occupies the first part of the Epistle, viz., chap. i. to v. 12; chap. v. 13 to the end is concerned with moral instruction.

Ephrem Syrus, Jerome, Athanasius, Theodoret, and others think that the Epistle was written at Rome ; but Chrysostom and Baronius reject this opinion, on the ground that mention of his imprisonment, customary in his other letters from Rome, is wanting in this. They think, therefore, that it was written before the Epistle to the Romans, and at Ephesus, or some other city of Greece. But the time and place of writing can be determined neither from the Epistle itself nor from any external authority; and in this respect it is the most obscure of all S. Paul's Epistles.  S. Jerome and Augustine wrote elaborate commentaries on it, which are still extant.

SYNOPSIS OF THE CHAPTER

i. He chides the Galatians for suffering themselves to be seduced to Judaism, from the Gospel preached by him, by innovators and false teachers, against whom he pronounces an anathema.

ii. He shows (ver. 11) the certitude of his Gospel, from the fact that he received it directly from Christ.

iii. He describes (ver. 13) how, from the Judaism which he was vigorously defending, he was converted to Christ, and set apart for the preaching of the Gospel, and how he traversed Arabia, Damascus, Syria, and Cilicia.

Ver. 1 . — Paul, an apostle, not of men. That is, because the other Apostles were sent by Christ while still mortal, Paul by Christ when wholly deified, and therefore in every way immortal. So says S. Augustine. But the simpler explanation is to take not of men to mean, not of mere men, but of Christ, man and God.

There is a fourfold mission, says S. Jerome. Some are sent by God alone, as Paul; some by God through man's instrumentality, as Joshua was through Moses; some by man alone, as those who are promoted by their friends to be abbot, dean, or bishop; some by themselves, as heretics. The preposition "of" ( ab ) therefore, used here, denotes the principal cause, while "by" ( per ) denotes the instrumental; for the meaning is that he was not called by man, nor by God by means of man, but immediately by God Himself.

Ver. 4.— Who gave Himself.— to be an expiatory victim for an atonement, and to the death of the Cross, that He might pay the price of our redemption.

For our sins. " Righteousness Himself," says S. Jerome, " gave Himself, that He might destroy the unrighteousness in us; Wisdom gave Himself to undo our foolishness; Holiness and Fortitude offered Himself, that He might blot out our uncleanness and weakness."

From this present evil world. Why does he call the world evil? The Manichæans reply: Because the world is material, it is evil and the creation of the devil. But this is a foolish reply. The evil world is worldly and carnal life and conversation, such as this world lives, and such as it invites us to; and worldly men are such as by hook or by crook hunt after the goods of this world only—riches, honours, and pleasures. The figure of speech here is a metonymy; the world is put for those who are in, or who are coming into the world. " The whole world lieth in wickedness. Not that the world itself is evil, but that things in the world become evil through men. So says the Apostle himself: Redeeming the time, because the days are evil. Sylvan glades become of evil report when they are filled with sins; not that the soil and the trees sin, but because the very places gain notoriety for murder. So the world (seculum, i.e., a period of time, in itself neither good nor evil ) is called good or evil through the actions of those who are in it " (S. Jerome in 1Jo 5:19).

Note that the word here rendered evil in the Greek, πονηρου̃, is rendered by S. Jerome bad, by Augustine great, by Erasmus crafty or miserable or full of toils, by Vatablus wearisome, especially on account of sins committed in this present life, which affords so many occasions of sin; whereas the future world, to which Christ is leading us, is free from sin and is altogether pure. Valentinus evolved from his own consciousness his own æons or worlds, declaring them to be animated beings, and the parents by quadrads, ogdoads, decads, and dodecads, of as many worlds as the son of Æneas had pigs (S. Jerome).

Ver. 6.— I marvel that ye are so soon removed— from Christianity to Judaism, from the liberty of the Gospel to the slavery of legal ceremonies, from the church to the synagogue. "The allusion," says S. Jerome, "is to the Hebrew, 'to roll,'" and hints that, "You Galatians are as easily moved as a globe or a wheel, since you suffer yourselves to be so quickly transferred from the Gospel of Christ to the law of Moses." Elsewhere, however, S. Jerome sees an allusion to ללנּ, "milk," and supposes that the Galatians were so called from the whiteness of their skin.

From Him that called you. You are apostates from the Gospel, nay, from God and Christ Jesus, and that to the greatest injury and contempt of God and Christ, who called you, without any merits of your own, nay, against your demerits, out of His abounding love, into grace, reconciliation, friendship with God, and salvation.  S. Jerome reads, by the grace of Christ, instead of into the grace of Christ, and so gets a more forcible rendering: I marvel that ye are so soon removed unto another Gospel from Christ, who called you by His grace, i.e., out of pure love and unmerited good-will towards you; I marvel that ye are so readily become apostates from God and from Christ, who hath called you so graciously and lovingly; that ye are so ungrateful, so heedless of His love, that ye trample on it.

Unto another gospel. Unto another doctrine about salvation, and your Saviour Christ, as though mine and Christ's were not sufficient, as though Moses must be taken into partnership with Christ, and the ceremonial law wedded to the Gospel. For even if these Judaisers preach that the Gospel is to be embraced together with the Mosaic law, yet they, thereby preach another Gospel, and destroy the true Gospel preached by Paul. For, according to him, the true Gospel of Christ is this: The law of Christ is necessary and sufficient to salvation, nor can any other be admitted. Whoever introduces or allows to be introduced any other, is injurious to Christ and His law, as implying that it is insufficient, and he, therefore, robs Christ, his only Redeemer, of His glory, and brings in another Saviour. This is what the Judaisers did. They declared the insufficiency of the law of Christ by adding to it the law of Moses as requisite for salvation and bliss. Hence they overturned the Gospel by introducing another, nay, a contrary Gospel. Therefore the Apostle proceeds,

Ver. 7.— Which is not another. S. Jerome and Ephrem omit another, and interpret the clause: "You transfer yourselves to another Gospel, which indeed is no Gospel." The meaning of the received text is "You transfer yourselves to another Gospel, which still is not another; for there is no other true Gospel save that which I have preached unto you." To which Ephrem adds: "But as they are, so is it." As their teachers are apostates, Judaisers, deceitful liars, so is their Gospel heretical, Judaising, deceitful, and false. If the Judaisers, who left the Gospel and teaching of Paul and the Church intact, overturned the Gospel and the Church of Christ, much more do the Protestants overturn it by introducing new dogmas contrary to the Catholic Church.

Unless there are some. This depends on I marvel. I marvel that ye so soon fall away from the Gospel, unless it be that there are some who are troubling you. And when I think this I partly cease to marvel, and I impute your defection to them rather than to you; for you would not have fallen away, if you had not been enticed and deceived.

That trouble you, and would pervert the gospel of Christ. To pervert is to subvert, according to Chrysostom. Properly, however, it is to invert, or to turn, as when the outside of a garment is turned inside because it is worn, and the less worn inside becomes the outside. Or, as Jerome says, when what is in front is put behind, and vice versâ. So the Church is like a garment of which the part in front or outside, and now somewhat worn thread-bare, was the old Church or the synagogue, with its Mosaic law, while the after part, or inner and sounder, is the new Church with Christ's Gospel. This Christ so changed round that He substituted the inward for the worn outward side, so making the after or the inner part, viz., the Gospel, the front or the outer, and putting it before all, to be known and adopted as the robe of righteousness and salvation. These self-appointed teachers wished to turn again this garment inside out, and to put the law first, and to subordinate to it the Gospel—in short, to exchange the spirit of piety breathed forth by the Gospel for Jewish ceremonies. So the Judaisers perverted, i.e., inverted the Gospel of Christ by substituting for it the law of Moses, and setting that before the Gospel (S. Jerome).

Ver. 8. — But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. Understand. If that can be done; for, as a matter of fact, it is impossible, for the angels are established as in bliss so in all truth. It is an hyperbole, like that in 1Cor 13:i.: " Though I speak with the tongues of men and of angels." S. Jerome quotes here a happy remark of Tertullian directed against Apelles and his virgin Philumena, which latter was filled by some perverse angel with an evil spirit, to the effect that this was an angel who, long before Apelles was born, was described as accursed by the Holy Spirit, speaking through, the Apostle. Such was the angel who taught Luther, and instructed Zwingli on the Eucharist, and about whom the latter writes, that he did not know whether it was black or white. But it is certain that it was a black angel, and that against it was directed the Apostle's anathema, as against one introducing a new Gospel, a new faith, and new dogmas, contrary to the accepted creed.

Observe how great is the certainty of the faith preached by the Apostles, confirmed by God by so many signs and miracles, and transmitted to us by the continuous tradition of so many centuries, and reflect how firm and constant in it we should be. So much so that we may better deny the evidence of our senses, of our reason, of the authority of all men and angels—even if they should work miracles as proof,—impossible though this really is—then deny the teaching of faith. For faith rests on the original revelation of God, who is the First and Incommutable Truth; all else may deceive and he deceived. Nay, to state an impossibility, if God were to reveal a faith contrary to that which we have received, and which He originally revealed Himself, we should be bound to believe the first, and not the second. For if He should reveal one contrary, He would be changed and would cease to be God, and the First and Infallible Truth; but since this is impossible, it follows that God cannot give a contrary revelation, and hence that those who teach contrary doctrine get it not from God but from their own heads, or else by revelation from devils.

We have here, then, a canon of faith given us by the Apostle, to this effect. If a new dogma arise anywhere, let it be examined to see whether it agree with the ancient, received faith of the Catholic Church, first preached by Paul and the Apostles; if it be found discordant, let it be regarded as heretical and accursed. This is a canon followed by all the Fathers.

" If any dispute arise," says Irenæus, " about any, even a small question, will it not be our duty to have recourse to the oldest churches, and to gather from them what is clear and certain with reference to the question in dispute?" ( Adv. Hær. lib. iii. c. x.).

So Tertullian: " I will lay it down as a canon that what the Apostles preached, what Christ revealed, ought not to be proved except by the same churches which the Apostles themselves founded. If this is so, it is clear that all doctrine which agrees with those Apostolic churches, being the very wombs and originals of the faith, must be put down as true, and all the rest condemned as false, without further examination "( de Præs. xxi.).

And again: " What is earlier in tradition is shown by its very date to be the Lord's and to be true; what has come in later is an importation and false " (Ibid. c. xxxi.). So Origen " Every one is to be counted a heretic who, while professing to believe in Christ, believes in a matter of faith otherwise than the traditional definition of the Church declares. " ( Hom. in S. Matt. 19)

This same rule is supported by Vincent of Lerins in his golden treatise on Præscription, against the impious novelties of heretics. " Antiquity is to be followed, novelty spurned. When certain innovators were going throughout provinces and cities, offering their errors for sale, and had arrived among the Galatians; and when the Galatians had given them a hearing, and were taken with a distaste for the truth, so much so that they, as it were, vomited the manna of apostolic and Catholic teaching, and were delighted with the filth of heretical novelty, then the authority of the apostolic power made itself heard in these stern words. 'Though we or an angel from heaven preach any other Gospel unto you than that which we have preached unto you, let him be accursed.' What is this that he saith: 'Though we?—why not rather, 'Though I?' He means: 'Though Peter, though Andrew, though John—indeed, though the whole college of Apostles preach unto you anything beside what we have preached, let them be accursed.' An awful pronouncement! It is but a little thing to spare neither himself nor the other Apostles, so as to secure the firm continuance of the faith first preached. But he adds: 'Though an angel from heaven preach any other Gospel unto you than that which we have preached unto you, let him be accursed.' It was not enough to bind men to preserve the faith delivered them—he must also bind angels. 'Though we,' he says, 'or an angel from heaven.' Not that the holy and heavenly angels can sin; but supposing it were possible that they should, if any one of them were to attempt to change the faith once delivered, let him be accursed " (lib. i. c. 12).

So S. John Damascene, who, like a roaring lion, attacked the iconoclastic Emperor Leo the Isaurian: " Hearken, ye peoples, tribes, tongues—men, women, boys, old men, young men, infants, the whole army of Christian saints: 'Though any one preach unto you anything beside that which the Catholic Church has received from the Holy Apostles, from the Fathers and Councils, and has preserved to this day, hear him not, nor follow the counsel of the serpent, as Eve did, who thereby drew upon herself death. Though an angel, though a king preach unto you anything beside what you have received, stop your ears. For I fear lest the warning of Paul be fulfilled, 'Let him be accursed'" ( Orat. 2 de Imagin.). He ends thus because he knew that it was the prerogative of Bishops, not of monks, of whom he was one, to pronounce anathema, as Baronius acutely notes ( Ann. A.D. 730, in fine ). So S. Augustine: " I do not accept what the Blessed Cyprian held on the baptism of heretics, because the Church, for whom Cyprian shed his blood, does not accept it" ( contra Cresconiuin, lib. ii. c. 31, 32). And the other Fathers follow him, and the reason they do so is clear. It is because the Church is the pillar and ground of the truth (1Ti 3:15). Whoever, therefore, following his own imaginations, teaches any new thing against her mind and doctrines, errs and strays from the home of truth and from truth itself, as S. Augustine urges in a fine dilemma. " Answer," he says—" Did the Church come to an end or not?" ( i.e., when Donatus arose). " Choose which you like. If she had come to an end, who was the mother who bore Donatus? If on the other hand, she could not have come to an end while so many had been gathered into her without your baptism, tell me, I pray you, what madness was it which induced the followers of Donatus to withdraw themselves from her, as if they were so avoiding communion with the wicked " ( contra Gaudentium, lib. ii. c. 8).

In the same way I will now conclude as follows: On the rise of Luther, Calvin, Menno, and other Protestants, either the Church and the true faith came to an end or they did not. For these two—the true Church and the true faith—are necessarily connected, so much so that if in a single point, say the Invocation of Saints, the Church were to leave the track of the true faith, she must become heretical, and the Church, not of God but of Satan; just as any individual who maintains a single heresy, even though he be otherwise orthodox, is a heretic. I repeat therefore, when Calvin arose, either the Church came to an end or she did not; if she did, and had not existed since the time of Gregory the Great, as the Protestants say, then the Church had been extinct for 900 years, that is to say, the world for 900 years was without true faith, true religion, sacraments, Church, and salvation; therefore for 900 years Christ deserted His Bride; therefore the Eternal Kingdom of Christ had fallen, for Christ reigns in His Church; therefore the gates of hell had prevailed against His Church; therefore Calvin was born outside the Church, was no member of the Church, but an unbeliever, a heretic, or a pagan; therefore he had not claim to be received by the people, by the world, and listened to as one of the faithful, but he should have been despised and rejected as an unbeliever not belonging, to the Church. If, however, the Church had not come to an end, and Calvin was born, baptized, educated, and brought up in the true Church—then, since he was born, baptized, educated, and brought up in the Catholic, Apostolic, Roman Church, that Church was clearly a true Church, holding the true faith. Therefore, when he withdrew from her, and shut himself up in his new dogmas, he separated himself from the true faith and from the Church, and became an apostate. Therefore, when he established another and a reformed Church, it was not a true, apostolic, but an apostate, schismatical, heretical Church that he founded—a mistress and school, not of the faith, but of new doctrines and heresies. Let a fair-minded reader, who sincerely seeks in ignorance the true faith, outside which no one can be saved, consider and weigh the force of this dilemma, and ask himself whether there is any escape from its conclusions, whether the rule here given is not a touchstone of what is true in doctrine and in faith.

Any other gospel than that which we have preached unto you, let him be accursed. The Protestants hence conclude: Therefore the decrees of councils and the canons of pontiffs are accursed, because they contain many things not in the Gospel, and are consequently a Gospel other than that preached.

I reply: Other ( præterquam ) is here what is contrary to the accepted faith, such as are the doctrines of heretics.

1. This appears, firstly, because Paul is writing against the Judaisers, who were trying to introduce Judaism beside ( præter ), that is, against the Gospel. It was just as if any one were to try to add Calvinism or Mohammedanism to Christianity. He would be introducing a new law and society beside, i.e., against Christianity. Accordingly, in ver. 6, he calls this another Gospel, and in ver. 7 he says that the preachers of it pervert, or, as Chrysostom styles it overturn the Gospel of Christ.

2. It is clear and certain that not only an angel but Paul himself knew more, and consequently might have preached more truths than he did (2Co 12:1 and 2Co 12:6).

3. Paul constantly orders, as Christ did, the commands of Apostles and superiors to be obeyed (Act 16:4; Heb 13:I7).

4. Moreover, Jerome, Augustine, Ambrose, Chrysostom, Œcumenius explain the phrase as I have done. In 1 Cor. 2 the Apostle uses παρά ( præter ) in the sense of against, when he writes: " Other foundation can no man lay than that is laid, which is Jesus Christ ;" for he would set up another Christ, just as one who makes another Pope sets up an, anti-Pope, or he who invites another king into a kingdom sets up an enemy of the true king and a tyrant. Similarly, in Rom 11:24: " If thou wert grafted contrary to nature into a good olive-tree "—contrary to nature is παρά φύσιν ( præter naturam ).Even in Latin we often use the same meiosis. For example, Terence ( Andria ) says, " Præter civium morem atque legem," i.e., against law and custom. So, too, in Greek, as, e.g., Aristotle ( de Cælo, lib. i. c. i) says παρά φύοιν, beside, i.e., against nature; παρά νόμον, beside, i.e., against law .

With this compare Deut. iv. " Ye shall not add unto the word which I command you, neither shall ye diminish aught from it." Ye shall not add to the precepts which I shall give you anything contradictory of them, especially, ye shall not add the worship of some new deity, for this the whole chapter, and indeed the whole Book of Deuteronomy, intends to forbid. Nor shall ye add, in the sense of saying that your words are mine; for to no one is it allowed to put forth his own writings or commands, as the commands of God or as the Holy Scriptures.

There is a similar phrase in Rev 22:18: " I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book." As a matter of fact, prophets and Apostles have added many things to this Scripture. Nay, Moses, in Deut. iv. 2, would contradict himself in Deu 17:12, where he orders the words of the priest to be obeyed. Accordingly S. Augustine excellently explains this passage: " The Apostle does not say, 'More than you have received,' but, 'Beside that which you have received.' For if he had used the former phrase, he would condemn himself for saying that he wished to come to the Thessalonians to supply what was wanting to their faith. But he who supplies what is lacking merely adds, he does not take away what is already there. He, however, who oversteps the rule of faith does not approach the goal in the road, but departs from the road " ( Tract. in Joan. 99).

You will say perhaps: "Why, then, did the Apostle not say against instead of beside?" Chrysostom's answer is that he wanted to make it clear that any is accursed who even indirectly undermines the least important doctrine of the Gospel. But there is another reason, and that is, the Judaisers, against whom this passage is primarily directed, were introducing their Judaism beside the Gospel, i.e., their Jewish rites and sacraments, which by this very attempt became contrary to the Gospel and the New Law of Christ, as I said before.

We preach. I.e., by word or by writing. He does not, therefore, exclude, but rather includes traditions given by word of mouth only, for these he expressly orders to be observed in 2Th 2:14.

Accursed. Heb. cherem. See comment on this word under Rom 9:3.

Ver. 10 . — Do I now persuade men, or God? Theophylact, Vatablus, and Erasmus explain this to mean: " Am I now persuading you to human things or to Divine?"—as though the Apostle were showing, not the persons he was addressing, but his subject-matter, i.e., what he is putting forward to be believed. For the Judaisers were boasting that they followed Peter, John, James, who, by their example, seemed to teach the observance of the Old Law. In contrast to them Paul exclaims that he follows not men, or the doctrine of men, but God and His doctrine, and persuades others to do the same. It is from God that I have received what I have preached, and therefore I preach not human things, but Divine.

There is a second interpretation, which is not amiss, whatever Beza may say, which has S. Chrysostom's support. " Am I pleading a cause before men or before God?" For the word persuade (πείθειν ) is a forensic term, and implies a cause pleaded before judges. Hence S. Augustine interprets it here to mean, " I desire to render myself approved," and S. Ambrose renders it by I satisfy. When this Greek term is used in the sense of persuade, it is, as Beza admits, followed by an accusative of the person. Persuade is then here used in the sense of an inchoate act, "I try to persuade," according to my canon 32.

That this sense is the more apt appears: (1.) Because to persuade God and men is a phrase referring rather to the men persuaded than to the subject-matter—this last interpretation would make the sentence obscure and involved. (2.) Because the next clause illustrates this when it says, " Or do I seek to please men?" which implies that as he does not seek to please men, so he does not seek to persuade them. So S. Jerome says that "any one is said to persuade when he tries to instil into others what he has himself imbibed and still keeps."

The sense then is this: I, Paul, speak so boldly and sincerely, and denounce a curse on Judaisers and all who preach another Gospel, because, although I once contended vigorously against the Gospel on behalf of Jews and their religion, yet now, illuminated by the Gospel-light, it is not to men, least of all to Jews, that I do my best to approve myself and my Gospel, but to God, whom alone I seek to please, that I may give a true and good account before His tribunal. In other words, I do not care what the Jews or others think of me, as being too bigoted, or an enemy of my country and its religion, for I seek to please God alone. Formerly I pleased them but displeased Him; and if I wished now to please them, I should again displease Him, for I should be establishing the law of Moses and destroying the grace of Christ.

If I yet pleased men, I should not be the servant of Christ. S. Jerome and Anselm remark that the desire to please men is a vice whereby a man so yields to others, so seeks their favour and good-will, that he is prepared to break the law of God and offend Him. But whoever seeks to please men, in such a way and with such an end in view as to lead them to God and His service, seeks not so much to please men as God.  S. Augustine says: " A man does not please others to any useful end, save when he is pleasing for God's sake; i.e., when it is God in him that pleases and is glorified, as when it is His gifts in a man that are regarded, or that are received through man's instrumentality. For when a man is pleasing in this way, it is not now man that is pleasing but God." So S. Paul says, in 1 Cor. ix. 19-22, that he is made all things to all men, that he might gain all to Christ, S. Chrysostom, in his Hom. 29 in Epist. 2 ad. Corin., remarks how useless and contemptible are the favour and good report of this world; and S. Jerome devoutly and stoutly wrote to Asella, that he thanked God for being worthy of the world's hatred.

Ver. 11 . — The Gospel which was preached of me is not after man. It is not a human but a Divine Gospel; it is not man's but God's, or, as Ephrem puts it, it is not from man, i.e., it does not spring from man's opinions or from man's invention, but from God. Hence he adds:

Ver. 12 . — For I neither received it of man, neither was I taight it, but by the revelation of Jesus Christ. Viz., when I was carried by Him into the third heaven (2Co 12:1).

Ver. 13 . — I persecuted the Church of God and wasted it. That is, I did my best to storm it and overturn it. Cf. Psa 129:1-2, The word translated waste here comes, as some think, from a word denoting the burning of a town by an enemy, or else, as Erasmus held, from one denoting the surrounding of it. Either way Paul's meaning is clear. He says this to remove from himself all suspicion of hatred of the Jews. Though they inveigh against me, he says, as their foe, yet my past life is sufficient answer. For I am myself a Jew, and fought more vigorously for Judaism than they, before God, by His call, changed my heart and enlightened it by faith in Christ.

Ver. 14.— In mine own nation being more exceedingly zealous. A more eager lover and follower; or better still, a more jealous lover of it, on behalf of the national institution, handed down to me from my ancestors; a zealot of the law though through ignorance. So much more when he knew the truth was he zealous for the Gospel, so expiating his former evil zeal. From this it seems that Paul's eager zeal was greater than that of his contemporaries, and acted as a handmaid and whetstone of virtue to him. For an eager nature does not creep along the ground, but, like a fire, leaps upwards and attempts to overcome all difficulties. On this, S. Augustine has some excellent remarks: " Souls that are capable of virtue and expansive often give birth to vices first, by which they show the virtue they are most adapted to produce, when they have been carefully disciplined. For instance, the hasty feeling which prompted Moses to revenge the wrong done to his brother in Egypt by a cruel Egyptian was indeed vicious, inasmuch as it overstepped the bounds of authority, but yet it gave great promise for the future. So in the case of Saul, when he was persecuting the Church, when God called to him out of heaven, smote him to the ground, lifted him up, drew him into the Church, he was as it were cut down, pruned, sown in the ground, and fertilised, for his very fierceness in persecuting the Gospel out of jealousy for the traditions of his fathers, thereby thinking that he was doing God service, was, like a vicious woodland growth, but a sign of greater power " ( contra Faustum, lib. xxii. c 70).

Ver. 15. — But when it pleased God. Vatablus has, "When it seemed good to God," which is too weak a rendering of εὺδόκησεν a word that denotes the free call of God's love to grace and salvation.

Who separated me from my mother's womb. Of His loving-kindness He separated me from my mother's womb, and caused me to be born into this world with this object in view, viz., to reveal His Son in me. Before all merit, and when not yet born, He predestined me; and when predestined, separated me from the womb, and caused me to be born; and when born He called me that He might bring me to the knowledge of Christ and His Gospel, and so to the apostleship, that I might preach Christ to the Gentiles.

S. Jerome remarks that the same thing is said of Jeremiah in Jer 1:5: " Before I found thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations."Paul here alludes to this, for Jeremiah was a type of Paul. The Hebrew for sanctifier denotesboth sanctified and separated; for that is called sacred which is separated from father, mother, and all earthly things to be dedicated and consecrated to God. So Paul was separated by God's predestination from his mother's womb, and consecrated to the Gospel, to be a prophet and teacher of the Gentiles.

Mystically, says S. Anselm, from my mother's womb denotes "from the darkness of the synagogue to see the light of the Gospel."

Observe that segregatus, "separated," denotes one selected out of the flock, as the predestinate are selected by God out of the flock of men. So much more is an Apostle and Herald of the word of God separated from the many; and, as S. Chrysostom says, he ought to excel the many as a shepherd excels his flock. It was for this reason that the prophet exclaims, in Isa 6:5: " Woe is me! for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips." Woe is me! for I am nothing better than others, who are merely unholy themselves. See the comment on Rom 1:1.

Ver. 16 . — To reveal His Son in me. In my soul. The phrase is a Hebraism. He says in me rather than to me, to denote that he had received no bare revelation by ear or eye, but that in his inmost heart he had so entirely drunk in Christ and His teaching and Spirit that Christ was in him and spoke by him (Theophylact). Secondly, Jerome and Vatablus understand it, " To reveal His Son through me." Thirdly, Jerome has another interpretation more subtle than literal: "He does not say to me but in me, because Christ was already in Paul. For there were in him the principle of all virtues and of God, and the seeds of faith. These, however, he did not recognise, nor believe in them till God revealed them in him as being in his heart."

I conferred not with flesh and blood. I joined myself to no one; I conferred with no one about my vocation, or the revelation, or the way to act on it; I called into counsel no relations or any one else; but, knowing of a certainty that I had been called and taught by God, I followed God as my only teacher and leader. The word rendered confer denotes, says Budæus, to communicate secrets and counsels, to go to one's friends as counsellors and upright judges, that they may approve or disapprove, advise or dissuade, as they see fit.

Flesh and blood denotes, by synecdoche, the whole man consisting of these two elements. Cf. S. Matt. xvi. 17. I was not taught the Gospel, says S. Paul, by any man, for I conferred with none, but by revelation from God alone. See, then, 0 Galatians, how by rejecting it, and tainting it with an admixture of Judaism, you are tainting and rejecting the word of God, and even God Himself, who revealed it to me, that I might go and preach it.

It may be said: Why, then, did Paul afterwards go to Jerusalem to see Peter (ver. 18), and what is more, confer with him about the Gospel? I reply. He did not confer with him as though in doubt or imperfectly instructed, but that the faithful whom he taught might know him to be in communion with Peter and the other Apostles, to hold the same faith as they, that so they might give more credence to his preaching of the Gospel.

Jerome, however, refers the word immediately to the preceding clause, thus: " To reveal him immediately in the Gentiles I conferred not with flesh and blood." "Since I was ordered by God immediately to preach to the Gentiles, I immediately obeyed, so that I took no counsel with any man. Afterwards, however, I did confer with Peter, James, and John." The first explanation, however, is better. Or it may be rendered: I did not see, I did not cling to my earthly parents and relations, but, loving them, I followed the call of God (Augustine and Œcumenius).

Morally, he follows S. Paul's example who is called by God to the apostleship, to religion, to evangelical perfection, to heroic works, and does not yield to flesh and blood, but at once departs to gain that to which he feels himself called.  S. Jerome writes to Heliodorus: " 0 delicate soldier, what do you in your father's house? Where is the rampart, the fosse, the winter spent under tents? Call to mind the day of your enlistment, when you were buried with Christ in baptism, when you took your military oath that for His name you would spare neither father nor mother. Lo! the adversary is trying to slay Christ in your breast. Lo! the camp of the enemy is thirsting for the donative which you received when you started on your warfare. What, though a little grandson hang an your neck; though your mother, with dishevelled hair and garments rent, bare the breasts which suckled you; though your father lie on the threshold: go forth, trampling on his body, and with dry eyes hasten to the banner of the Cross. Filial piety demands that in this you be cruel . . .. The love of God and the fear of hell will easily break your fetters. If they believe in Christ, let them assist me who am about to fight for His name. If they do not, let the dead bury their dead."

Again, he writes to that noble widow, Furia: " The father will be sorrowful, but Christ will rejoice; the family will mourn, but there will be joy among the angels. Let your father do what he will with your goods. It is not he for whom you were born, but Christ, for whom you have been born again, who has redeemed you at a great price, even His own blood, of whom you have to think. Beware of nurses and bearers and venomous animals of that sort, who seek to fill their bellies with your husks. They advise not what is for your good but their own."

S. Bernard too, preaching on the text, "Lo, we have left all," says: " How many does the accursed wisdom of the world overcome, and extinguish the fire kindled in them, which the Lord had wished to see burn fiercely! Do nothing, it says, in a hurry: take plenty of time to think over it; it is an important step that you are proposing to take; you had better try first what you can do, and consult your friends, lest you come afterwards to be sorry for your action. This wisdom of the world is earthly, sensual, devilish, the foe of salvation, the destroyer of life, the mother of lust, and abominable unto the Lord."

Ver. 17. — Neither went I up to Jerusalem. But Acts ix. 26 represents Paul as flying directly after his conversion from Damascus to Jerusalem. Jerome and Lorinus, when commenting on that passage, say that he went to Jerusalem directly after his conversion, because compelled to seek safety in flight, not that he might see Peter and confer with him about the Gospel, for this latter is all that is denied here. Baronius replies differently, that Paul is not said directly after his conversion to have gone to Jerusalem, but after many days, i.e., after three years, spent partly in Arabia, partly in Damascus. After that he came to see Peter, as is said here (ver. 18), and afterwards went into the regions of Syria and Cilicia (Ver. 21). With this agrees Acts ix. 30, where it is said that the brethren brought him down to Cæsarea and sent him forth to Tarsus, which is the metropolis of Cilicia. If this be the true explanation, then S. Luke, in Acts 9., passes over the journey of Paul into Arabia, because in it nothing calling for mention had happened.

Both explanations are tenable. But the fear of the Apostles and the sponsorship of Barnabas (Act 9:26-27) favour the former. It is not likely that the miraculous conversion of Paul could for three years have remained unknown to the Apostles and the rest of the faithful at Jerusalem. If this be correct, then we must, with S. Chrysostom, marvel at the grace of God which so suddenly changed so bitter a persecutor as S. Paul was into a public teacher and a disputer with the Jews.

Ver. 18 . — Then after three years I went up to Jerusalem to see Peter. Chrysostom and Theophylact remark on the distinction between ι̉δει̃ν and the word ίστορη̃σαι, used here. This latter is used of those who visit and go round splendid cities, like Rome, and carefully inspect its monuments, its Pontiff, its Cardinals, its clergy, and holy men. I came to Jerusalem, says S. Paul, to see Peter, not to learn anything from him (though Erasmus thinks that ίστορη̃σαι connotes this), for I had been taught from above, but merely to see and pay my respect to the chief of the Apostles (Theodoret, Chrysostom, Ambrose, Jerome). In Gal. ii. 2 Paul gives another reason for his visit.

S. Chrysostom writes: " Peter was the chief and the mouth of the Apostles, and therefore Paul went up to see him especially " ( Hom. in Joan. 87). And S. Jerome on this passage: " Paul came to see Peter—not to gaze on his eyes, cheeks, and countenance—to see if he was fat or lean, if he had a hooked or a straight nose, whether he had hair on his head, or was (as Clement relates) bald headed. Nor is it to be supposed consistent with apostolical dignity, that after such a separation of three years he should wish to see anything in Peter that was merely human. Paul saw Cephas with those same eyes with which he himself is seen still by those who have power to see him. If this does not seem clear to any one, let him compare this sentence with the one before, in which it is said that the Apostles conferred nothing on him. For he went to Jerusalem, that he might see an Apostle, not to learn anything from him—for both had the same authority for their preaching but to do honour to one who was an Apostle before him." From this it is clear that Paul did not see Peter that he might be taught by him, as Erasmus and Vatablus think. For this is contradicted by Gal 2:6: " They added nothing to me," and by Gal 1:11-12, where he expressly says that he had been taught not by man but by God.

Ver. 19 .— But other of the apostles saw I none save James the Lord's brother. I.e., a cousin or relation of Christ's, for the Hebrews call cousins brothers. S. Jerome adds that S. James was called the Lord's brother before all the Apostles, even those related to Christ, on account of his lofty character, his incomparable faith and wisdom, which made him seem like a brother to Christ. For the same reason he was surnamed the Just. Secondly, S. Jerome says that Christ, when going to His Father, commended to James, as to a brother, the eldest children of His mother, i.e., those in Judæa who believed on Him; for this James, the son of Alphæus, the son of Mary, wife of Cleophas, one of the twelve Apostles, was the first Bishop of Jerusalem. This is why, in the First Council of Jerusalem, he was the first after Peter to pronounce judgment (Act 15:13). A Canonical Epistle of his is extant.

S. Jerome hints both here and in his book on Ecclesiastical Writers, when writing of James, that this James was not of the twelve Apostles, but was called an Apostle, only because he had seen Christ and preached Him. In this case we have three of the name of James—the brother of John, slain by Herod; the son of Alphæus, both of whom were Apostles; and this brother of the Lord. But since this brother of the Lord is called an Apostle, and there is no cogent reason for distinguishing him from James the Apostle and son of Alphæus, when, indeed, there are many reasons why we should identify them, the first opinion seems the better one.

Ver. 20. — Before God I lie not. Vatablus paraphrases this verse: " What I write unto you, behold I write before God—I lie not ;" and Theophylact agrees with him. But Ambrose and Augustine think that before God is a formal oath—I call God to witness. The Apostle asserts that he had not seen the other Apostles so strenuously that no one might be able to say that he had visited them in secret, and had not been taught by God (Jerome).

Ver. 22 . — And was unknown by face. The Christians in Judæa had not seen my face. He says this, says Chrysostom, to prove that he had not taught in Judæa, nor preached circumcision and the Old Law, as the Judaisers alleged he had done.

Which were in Christ— inHis faith and religion; which were Christians. See my canon 37.

Commentary -- Other

Evidence: Gal 1:3

Many who don’t know the Savior claim to have made their " peace with God." But there is no peace with God without accepting the grace of God, which is given only to those who repent.

Evidence: Gal 1:4

Jesus willingly " gave" Himself for the sins of the world. No one took His life from Him.

Evidence: Gal 1:6

These are strong words from the same apostle who wrote the "love chapter" of 1 Corinthians 13. His words reveal his passion for the truth and his knowledge of the consequences of preaching "a different gospel." This should make the gospel preacher strive to make sure his hearers understand that salvation is by grace alone. Any message saying that we must add anything to the work of the cross to be saved is another gospel.

"Satan, the God of all dissension, stirreth up daily new sects, and last of all, which of all other I should never have foreseen or once suspected, he has raised up a sect such as teach...that men should not be terrified by the Law, but gently exhorted by the preaching of the grace of Christ." Martin Luther

Evidence: Gal 1:8

" Avoid a sugared gospel as you would shun sugar of lead. Seek that gospel which rips up and tears and cuts and wounds and hacks and even kills, for that is the gospel that makes alive again. And when you have found it, give good heed to it. Let it enter into your inmost being. As the rains soaks into the ground, so pray the Lord to let His gospel soak into your soul." Charles Spurgeon

Introduction / Outline

Robertson: Galatians (Book Introduction)

The Epistle To The Galatians

Probable Date a.d. 56 Or 57

By Way of Introduction

It is a pity that we are not able to visualize more clearly the time and place of writing this powerful polemic against the Judaizers who were trying to draw away from the evangelical gospel the churches of Galatia. The data are not clear as in the Thessalonian and Corinthian Epistles. There are many things that can be said, but few are decisive. One is that the Epistle was written about seventeen years after Paul’s conversion, adding the three years of Gal_1:18 and the fourteen of Gal_2:1, though not insisting on the full number in either case. Unfortunately we do not know the precise year of his conversion. It was somewhere between a.d. 31 and 36. Another thing that is clear is that the Epistle was written after the Conference in Jerusalem over the Judaizing controversy to which Paul refers in Gal_2:1-10 and after the subsequent visit of Peter to Antioch (Gal_2:11-14). The natural interpretation of Acts 15:1-33 is to understand it as the historical narrative of the public meetings of which Paul gives an inside view in Gal_2:1-10. Not all scholars agree to this view, but the weight of the argument is for it. If so, that rules out the contention of Ramsay and others that Galatians is the earliest of Paul’s Epistles. It was written then after that Conference which took place about a.d. 49. It seems clear also that it was written after the Epistles to the Thessalonians (a.d. 50-51) which were sent from Corinth.

Did Paul mean by Galatia the Roman province as he usually does or does he make an ethnographic use of the term and mean the real Celts of North Galatia? Luke uses geographical terms in either sense. Certainly Paul preached in South Galatia in his first mission tour. See note on Act_16:6 for the discussion about the language there as bearing on his going into North Galatia. By " the churches of Galatia" Paul can mean the whole of Galatia or either South or North Galatia. The various items mentioned, like the illness that led to his preaching (Gal_4:13), " the first time" or " formerly" (Gal_4:13), " so quickly" (Gal_1:6), are not conclusive as to time or place. If Paul means only the South Galatian Churches (Pisidia, Lycaonia, Phrygia), then the Epistle, even if two visits had been made, could come some time after the second tour of Act_16:1. The place could be Philippi, Corinth, Ephesus, Antioch. Even so room must be made for the seventeen years after his conversion plus the interval thereafter (some twenty years in all). If Paul includes North Galatia, the time would be more easily handled (the twenty years required from a.d. 31 to 36 to a.d. 51 to 57) and the place could be Ephesus, Philippi, or Corinth. Special treatises on the date of Galatians have been written by Askwith (1899), Round (1906), Steinmann (1908), Weber (1900)

Lightfoot held that the similarity of Galatians to Romans (written from Corinth spring of a.d. 56 or 57) naturally argues for the same general period and place. It is a possible hypothesis that, when Paul reached Corinth late autumn or early winter of A.D. 55 or 56 (Act_20:1.), he received alarming reports of the damage wrought by the Judaizers in Galatia. He had won his fight against them in Corinth (I and II Corinthians). So now he hurls this thunderbolt at them from Corinth and later, in a calmer mood, sends the fuller discussion to the church in Rome. This hypothesis is adopted here, but with full recognition of the fact that it is only hypothesis. The language and the topics and the treatment are the same that we find in Romans. Galatians thus fits in precisely between II Corinthians and Romans. It is a flaming torch in the Judaizing controversy. This Epistle was the battle cry of Martin Luther in the Reformation. Today it has served as a bulwark against the wild criticism that has sought to remove the Pauline Epistles from the realm of historical study. Paul is all ablaze in this Epistle with indignation as he faces the men who are undermining his work in Galatia.

Vincent: Galatians (Book Introduction)

The Epistle to the Galatians

Introduction

By the churches of Galatia which Paul addresses (Gal 1:2) are most probably meant the churches in the Roman province of Galatia; those namely in Iconium, Pisidian Antioch, Lystra, and Derbe; and not the Christians living in the Galatian district lying to the north and east of Lycaonia and Phrygia, which formed only a part of the Roman province, and the chief cities of which were Ancyra, Tavium, and Pessinus. The Roman province was formed by Augustus, 25 b.c., and included Lycaonia, Isauria, southeastern Phrygia, and a portion of Pisidia. The churches in this province were founded by Paul in his first missionary tour, the account of which is given Acts 13, 15.

The South Galatian hypothesis supplies a defect in the history of the Pauline churches, which, on the other, it is difficult to account for. On the North Galatian hypothesis, although the Galatian churches were the scene of a violent conflict between Paul and the Judaising Christians, and the recipients of one of Paul's most important letters, and are therefore entitled to an important place in the history of the apostolic churches, - no mention of their origin or foundation occurs in the Book of Acts, while the founding of the churches of Pisidia and Lycaonia, which are nowhere named by Paul, is expressly narrated. On the other hypothesis, we have in Acts 13, 15, a detailed account of the foundation of the Galatian churches.

From the notices in the Acts and in the Epistle, it appears that Paul's preaching in Galatia met with a favorable reception. See Act 13:42, Act 13:48, Act 13:49; Act 14:1; Gal 4:13. We do not know how long it was before the churches were invaded by Jewish emissaries, nor whence these came. They probably came from the Judaistic circles of the mother-church at Jerusalem, although it is held by some that they belonged to the Jewish Christian constituency of the churches in Galatia. They declared that Paul was not an apostle, but at most only a disciple of the apostles. He had had no personal knowledge of Christ: the contents of his gospel were derived from men, and therefore he was entitled to no authority. All questions should be referred to the mother-church in Jerusalem, especially to the great apostles of the circumcision, the pillars of the church, James, Peter, and John. Moreover, Paul's teaching that righteousness was based only upon faith in Christ and not upon circumcision and legal observance, contradicted the historical revelation of God, since God promised salvation to Abraham and to his seed on the ground of circumcision; and, in order to carry the promise into effect, made the covenant of the law forever with the people of Israel, who were to receive the divine blessing on condition of observing the divine commands. His teaching, moreover, encouraged moral license, and therefore contravened all moral principle (Gal 5:13). They further accused him of being a man-pleaser, seeking a following and adapting his preaching to the tastes of his hearers; preaching circumcision to those who were inclined to accept it, and uncircumcision to such as wished to refuse it (Gal 5:11).

These intruders were not proselytes, but born Jews, Jewish Christians, with a Pharisaic tendency like that of those who, in Antioch and Jerusalem, sought to impose circumcision and legal observance upon Gentile Christians (Act 15:1, Act 15:5; Gal 2:4). They demanded that the Gentile Christians should be incorporated by circumcision with the community of Israel, and should observe the leading requirements of the Mosaic law (Gal 5:2, Gal 5:11; Gal 6:12). They laid great stress on the observance of sacred seasons (Gal 4:10). " They prescribed a cultus with holy days and festivals, which contained a more seductive charm than the exposition of the word; for it offered compensation for the heathenism they had abandoned, and the old disposition once revived might easily have found in it a congenial home." They did not emphasize the solemn duties which followed circumcision, and which Paul himself forcibly stated (Gal 5:3; comp. Gal 3:10); but they recommended circumcision as an easy way of attaining salvation through mere formal incorporation with the true people of God, and also as a protection against persecution (Gal 6:12; comp. Gal 5:11).

These efforts bore fruit among the Galatians. Having thrown off the corruptions of their heathen faith and worship, they again came into bondage to " the weak and beggarly elements" which they had outgrown (Gal 4:9). The slightest tendency to such a lapse was met and fostered by the daily appeal of the pagan cult amid which they lived, an elaborate and impressive system, fortified with a code of rules and administered by a powerful hierarchy, the whole presenting a striking external resemblance to the Jewish ceremonial system. As Professor Ramsay observes: " It is not until this is properly apprehended that Gal 4:3-11 becomes clear and natural. Paul in that passage implies that the Judaising movement of the Christian Galatians is a recurrence to their old heathen type." Paul describes them as arrested in a course of obedience to the truth which they had been running well (Gal 5:7): as soon removed into a different gospel (Gal 1:6): as bewitched by an evil eye (Gal 3:1): as pervaded with an evil leaven (Gal 5:9). They were beginning, in part at least, to observe the Jewish ceremonial law: they were depending upon the law for justification: they were declining from a spiritual to a fleshly economy: they were beginning to regard as an enemy the friend and teacher whom, not so long ago, they had received as an angel of God, and for whom they would have plucked out their own eyes (Gal 4:14, Gal 4:15).

To what extent the Galatian Christians had been prevailed on to accept circumcision, we do not know. The writing of this letter, however, implies that Paul did not regard this evil as past arresting.

The letter itself is marked by unity of purpose, cohesion of thought, and force and picturesqueness of diction. Like 2nd Corinthians and Philippians it is intensely personal. Like the former of those Epistles it reveals the apostle's keen sensitiveness to the attitude of his readers toward himself. It is indignant and severe, with dashes of bitterness, yet it contains touches of affectionate reminiscence. It is pervaded and controlled by the one purpose of meeting and correcting the Galatian apostasy in its twofold form of repudiating his apostolic right and the doctrine of salvation by faith. The letter falls into three parts: chs. 1, 2, maintaining the independence and authority of his apostleship, and the divine origin of his gospel. Chapters 3, 4, defending the intrinsic truth of his gospel. Chapters 5, 6, exhibiting the moral consequences which legitimately and logically result from his gospel.

The relationship of the Epistle to the Roman letter is marked, yet it has its special characteristics as distinct from Romans. It bears the character of a letter more distinctly than Romans, which is a treatise. It lays a more distinct emphasis upon the person and apostolic authority of Paul, and its dominant conception is the freedom of the Christian, as in Romans the dominant conception is justification by faith. Romans is more positively doctrinal; Galatians more apologetic and polemic as against Judaism. Romans treats circumcision as a question of practice; Galatians as a question of law. As in Romans, faith is emphasized over against the works of the law as the ground of justification before God; but equally with Romans the divinity and sanctity of the law are recognised. The law is holy, and just and good. It is the expression of God's sovereign and righteous will. It reflects his character, and if one could keep it he would live by it (Gal 3:12); all this, while it remains true that " by the works of the law shall no flesh be justified" (Gal 2:16).

Accordingly the ethics of the Epistle are stern and uncompromising. The picture of the works of the flesh is perhaps not as powerful and lurid as that in the first chapter of Romans It is drawn in fewer lines, and is offset and enforced by a picture of the fruits of the Spirit. Yet the one is no less distinct and unmistakable than the other. In Romans the sins of the Gentile world are massed in a fearful catalogue; in Galatians single passages here and there afford glimpses of deeply-rooted evil tendencies in the life of the newly-converted Gentile, which show how hard it had been for him to divest himself of his pagan license, and which contain within themselves possibilities of future degeneracy. We see a conceit of higher knowledge and larger liberty which might readily seize upon " occasions to the flesh," and run into what some one has aptly styled " the bigotry of illumination," and the selfishness of fancied deeper insight (Gal 5:15; Gal 6:2-5). The same conceit appears in the weakness and inconstancy which readily succumb to the flattering overtures of pretentious Jewish emissaries (Gal 4:12 ff; Gal 5:26). Yet with rigid severity against such tendencies there is blended a tender compassion for the erring, a reasonable and kindly appreciation of the weakness of the new convert.

Professor Sabatier ( l' Apôtre Paul ) says of the Epistle: " The style does not sustain the thought; it is the thought which sustains the style, giving to it its force, its life, its beauty. Thought presses on, overcharged, breathless and hurried, dragging the words after it.... Unfinished phrases, daring omissions, parentheses which leave us out of sight and out of breath, rabbinical subtleties, audacious paradoxes, vehement apostrophes, - pour in like surging billows. Mere words in their ordinary meaning are insufficient to sustain this overwhelming plenitude of thought and feeling. Every phrase is obliged, so to speak, to bear a double and triple burden."

The authenticity of the letter is generally conceded.

JFB: Galatians (Book Introduction)

THE internal and external evidence for Paul's authorship is conclusive. The style is characteristically Pauline. The superscription, and allusions to the apostle of the Gentiles in the first person, throughout the Epistle, establish the same truth (Gal 1:1, Gal 1:13-24; Gal 2:1-14). His authorship is also upheld by the unanimous testimony of the ancient Church: compare IRENÆUS [Against Heresies, 3,7,2] (Gal 3:19); POLYCARP [Epistle to the Philippians, 3] quotes Gal 4:26; Gal 6:7; JUSTIN MARTYR, or whoever wrote the Discourse to the Greeks, alludes to Gal 4:12; Gal 5:20.

The Epistle was written "TO THE CHURCHES OF GALATIA" (Gal 1:2), a district of Asia Minor, bordering on Phrygia, Pontus, Bithynia, Cappadocia, and Paphlagonia. The inhabitants (Gallo-græci, contracted into Galati, another form of the name Celts) were Gauls in origin, the latter having overrun Asia Minor after they had pillaged Delphi, about 280 B.C. and at last permanently settled in the central parts, thence called Gallo-græcia or Galatia. Their character, as shown in this Epistle, is in entire consonance with that ascribed to the Gallic race by all writers. Cæsar [Commentaries on the Gallic War, 4,5], "The infirmity of the Gauls is that they are fickle in their resolves and fond of change, and not to be trusted." So Thierry (quoted by ALFORD), "Frank, impetuous, impressible, eminently intelligent, but at the same time extremely changeable, inconstant, fond of show, perpetually quarrelling, the fruit of excessive vanity." They received Paul at first with all joy and kindness; but soon wavered in their allegiance to the Gospel and to him, and hearkened as eagerly now to Judaizing teachers as they had before to him (Gal 4:14-16). The apostle himself had been the first preacher among them (Act 16:6; Gal 1:8; Gal 4:13; see on Gal 4:13; "on account of infirmity of flesh I preached unto you at the first": implying that sickness detained him among them); and had then probably founded churches, which at his subsequent visit he "strengthened" in the faith (Act 18:23). His first visit was about A.D. 51, during his second missionary journey. JOSEPHUS [Antiquities, 16.62] testifies that many Jews resided in Ancyra in Galatia. Among these and their brethren, doubtless, as elsewhere, he began his preaching. And though subsequently the majority in the Galatian churches were Gentiles (Gal 4:8-9), yet these were soon infected by Judaizing teachers, and almost suffered themselves to be persuaded to undergo circumcision (Gal 1:6; Gal 3:1, Gal 3:3; Gal 5:2-3; Gal 6:12-13). Accustomed as the Galatians had been, when heathen, to the mystic worship of Cybele (prevalent in the neighboring region of Phrygia), and the theosophistic doctrines connected with that worship, they were the more readily led to believe that the full privileges of Christianity could only be attained through an elaborate system of ceremonial symbolism (Gal 4:9-11; Gal 5:7-12). They even gave ear to the insinuation that Paul himself observed the law among the Jews, though he persuaded the Gentiles to renounce it, and that his motive was to keep his converts in a subordinate state, excluded from the full privileges of Christianity, which were enjoyed by the circumcised alone (Gal 5:11, Gal 4:16, compare with Gal 2:17); and that in "becoming all things to all men," he was an interested flatterer (Gal 1:10), aiming at forming a party for himself: moreover, that he falsely represented himself as an apostle divinely commissioned by Christ, whereas he was but a messenger sent by the Twelve and the Church at Jerusalem, and that his teaching was now at variance with that of Peter and James, "pillars" of the Church, and therefore ought not to be accepted.

His PURPOSE, then, in writing this Epistle was: (1) to defend his apostolic authority (Gal 1:11-19; Gal 2:1-14); (2) to counteract the evil influence of the Judaizers in Galatia (Gal. 3:1-4:31), and to show that their doctrine destroyed the very essence of Christianity, by lowering its spirituality to an outward ceremonial system; (3) to give exhortation for the strengthening of Galatian believers in faith towards Christ, and in the fruits of the Spirit (Gal. 5:1-6:18). He had already, face to face, testified against the Judaizing teachers (Gal 1:9; Gal 4:16; Act 18:23); and now that he has heard of the continued and increasing prevalence of the evil, he writes with his own hand (Gal 6:11 : a labor which he usually delegated to an amanuensis) this Epistle to oppose it. The sketch he gives in it of his apostolic career confirms and expands the account in Acts and shows his independence of human authority, however exalted. His protest against Peter in Gal 2:14-21, disproves the figment, not merely of papal, but even of that apostle's supremacy; and shows that Peter, save when specially inspired, was fallible like other men.

There is much in common between this Epistle and that to the Romans on the subject of justification by faith only, and not by the law. But the Epistle to the Romans handles the subject in a didactic and logical mode, without any special reference; this Epistle, in a controversial manner, and with special reference to the Judaizers in Galatia.

The STYLE combines the two extremes, sternness. (Gal. 1:1-24; Gal 3:1-5) and tenderness (Gal 4:19-20), the characteristics of a man of strong emotions, and both alike well suited for acting on an impressible people such as the Galatians were. The beginning is abrupt, as was suited to the urgency of the question and the greatness of the danger. A tone of sadness, too, is apparent, such as might be expected in the letter of a warm-hearted teacher who had just learned that those whom he loved were forsaking his teachings for those of perverters of the truth, as well as giving ear to calumnies against himself.

The TIME OF WRITING was after the visit to Jerusalem recorded in Act 15:1, &c.; that is, A.D. 50, if that visit be, as seems probable, identical with that in Gal 2:1. Further, as Gal 1:9 ("as we said before"), and Gal 4:16 ("Have [ALFORD] I become your enemy?" namely, at my second visit, whereas I was welcomed by you at my first visit), refer to his second visit (Act 18:23), this Epistle must have been written after the date of that visit (the autumn of A.D. 54). Gal 4:13, "Ye know how . . . I preached . . . at the first" (Greek, "at the former time"), implies that Paul, at the time of writing, had been twice in Galatia; and Gal 1:6, "I marvel that ye are so soon removed," implies that he wrote not long after having left Galatia for the second time; probably in the early part of his residence at Ephesus (Act 18:23; Act 19:1, &c., from A.D. 54, the autumn, to A.D. 57, Pentecost) [ALFORD]. CONYBEARE and HOWSON, from the similarity between this Epistle and that to the Romans, the same line of argument in both occupying the writer's mind, think it was not written till his stay at Corinth (Act 20:2-3), during the winter of 57-58, whence he wrote his Epistle to the Romans; and certainly, in the theory of the earlier writing of it from Ephesus, it does seem unlikely that the two Epistles to the Corinthians, so dissimilar, should intervene between those so similar as the Epistles to the Galatians and Romans; or that the Epistle to the Galatians should intervene between the second to the Thessalonians and the first to the Corinthians. The decision between the two theories rests on the words, "so soon." If these be not considered inconsistent with little more than three years having elapsed since his second visit to Galatia, the argument, from the similarity to the Epistle to the Romans, seems to me conclusive. This to the Galatians seems written on the urgency of the occasion, tidings having reached him at Corinth from Ephesus of the Judaizing of many of his Galatian converts, in an admonitory and controversial tone, to maintain the great principles of Christian liberty and justification by faith only; that to the Romans is a more deliberate and systematic exposition of the same central truths of theology, subsequently drawn up in writing to a Church with which he was personally unacquainted. See on Gal 1:6, for BIRKS'S view. PALEY [Horæ Paulinæ] well remarks how perfectly adapted the conduct of the argument is to the historical circumstances under which the Epistle was written! Thus, that to the Galatians, a Church which Paul had founded, he puts mainly upon authority; that to the Romans, to whom he was not personally known, entirely upon argument.

JFB: Galatians (Outline)

• SUPERSCRIPTION. GREETINGS. THE CAUSE OF HIS WRITING IS THEIR SPEEDY FALLING AWAY FROM THE GOSPEL HE TAUGHT. DEFENSE OF HIS TEACHING: HIS APOSTOLIC CALL INDEPENDENT OF MAN. (Gal. 1:1-24)
• HIS CO-ORDINATE AUTHORITY AS APOSTLE OF THE CIRCUMCISION RECOGNIZED BY THE APOSTLES. PROVED BY HIS REBUKING PETER FOR TEMPORIZING AT ANTIOCH: HIS REASONING AS TO THE INCONSISTENCY OF JUDAIZING WITH JUSTIFICATION BY FAITH. (Gal. 2:1-21) Translate, "After fourteen years"; namely, from Paul's conversion inclusive [ALFORD]. In the fourteenth year from his conversion [BIRKS]. The same visit to Jerusalem as in Act 15:1-4 (A.D. 50), when the council of the apostles and Church decided that Gentile Christians need not be circumcised. His omitting allusion to that decree is; (1) Because his design here is to show the Galatians his own independent apostolic authority, whence he was not likely to support himself by their decision. Thus we see that general councils are not above apostles. (2) Because he argues the point upon principle, not authoritative decisions. (3) The decree did not go the length of the position maintained here: the council did not impose Mosaic ordinances; the apostle maintains that the Mosaic institution itself is at an end. (4) The Galatians were Judaizing, not because the Jewish law was imposed by authority of the Church as necessary to Christianity, but because they thought it necessary to be observed by those who aspired to higher perfection (Gal 3:3; Gal 4:21). The decree would not at all disprove their view, and therefore would have been useless to quote. Paul meets them by a far more direct confutation, "Christ is of no effect unto you whosoever are justified by the law" (Gal 5:4), [PALEY].
• REPROOF OF THE GALATIANS FOR ABANDONING FAITH FOR LEGALISM. JUSTIFICATION BY FAITH VINDICATED: THE LAW SHOWN TO BE SUBSEQUENT TO THE PROMISE: BELIEVERS ARE THE SPIRITUAL SEED OF ABRAHAM, WHO WAS JUSTIFIED BY FAITH. THE LAW WAS OUR SCHOOLMASTER TO BRING US TO CHRIST, THAT WE MIGHT BECOME CHILDREN OF GOD BY FAITH. (Gal. 3:1-29)
• THE SAME SUBJECT CONTINUED: ILLUSTRATION OF OUR SUBJECTION TO THE LAW ONLY TILL CHRIST CAME, FROM THE SUBJECTION OF AN HEIR TO HIS GUARDIAN TILL HE IS OF AGE. PETER'S GOOD WILL TO THE GALATIANS SHOULD LEAD THEM TO THE SAME GOOD WILL TO HIM AS THEY HAD AT FIRST SHOWN. THEIR DESIRE TO BE UNDER THE LAW SHOWN BY THE ALLEGORY OF ISAAC AND ISHMAEL TO BE INCONSISTENT WITH THEIR GOSPEL LIBERTY. (Gal. 4:1-31) The fact of God's sending His Son to redeem us who were under the law (Gal 4:4), and sending the Spirit of His Son into our hearts (Gal 4:6), confirms the conclusion (Gal 3:29) that we are "heirs according to the promise."
• PERORATION. EXHORTATION TO STAND FAST IN THE GOSPEL LIBERTY, JUST SET FORTH, AND NOT TO BE LED BY JUDAIZERS INTO CIRCUMCISION, OR LAW JUSTIFICATION: YET THOUGH FREE, TO SERVE ONE ANOTHER BY LOVE: TO WALK IN THE SPIRIT, BEARING THE FRUIT THEREOF, NOT IN THE WORKS OF THE FLESH. (Gal. 5:1-26) The oldest manuscripts read, "in liberty (so ALFORD, MOBERLEY, HUMPHRY, and ELLICOTT. But as there is no Greek for 'in,' as there is in translating in 1Co 16:13; Phi 1:27; Phi 4:1, I prefer 'It is FOR freedom that') Christ hath made us free (not in, or for, a state of bondage). Stand fast, therefore, and be not entangled again in a yoke of bondage" (namely, the law, Gal 4:24; Act 15:10). On "again," see on Gal 4:9.
• EXHORTATIONS CONTINUED; TO FORBEARANCE AND HUMILITY; LIBERALITY TO TEACHERS AND IN GENERAL. POSTSCRIPT AND BENEDICTION. (Gal. 6:1-18)

TSK: Galatians (Book Introduction)

The Galatians, or Gallograecians, were the descendants of Gauls, who migrated from their own country, and after a series of disasters, got possession of a large district in Asia Minor, from them called Galatia (Pausanias, Attic. c. iv). They are mentioned by historians as a tall and valiant people, who went nearly naked, and used for arms only a buckler and sword; and the impetuosity of their attack is said to have been irresistible. Their religion, before their conversion was extremely corrupt and superstitious; they are said to have worshipped the mother of the gods, under the name of Adgistis; and to have offered human sacrifices of the prisoners they took in war. Though they spoke the Greek language in common with almost all the inhabitants of Asia Minor, yet it appears from Jerome that they retained their original Gaulish language even as late as the fifth century. Christianity appears to have been first planted in these regions by St. Paul himself (Gal 1:6; Gal 4:13); who visited the churches at least twice in that country (Act 16:6; Act 18:23). It is evident that this epistle was written soon after their reception of the gospel, as he complains of their speedy apostasy from his doctrine (Gal 1:6); and as there is no notice of his second journey into that country, it has been supposed, with much probability, that it was written soon after his first, and consequently about ad 52 or 53. It appears that soon after the Apostle had left them, some Judaizing teachers intruded themselves into the churches; drawing them off from the true gospel, to depend on ceremonial observances, and to the vain endeavour of " establishing their own righteousness." It was in order to oppose this false gospel that St. Paul addressed the Galatians, and after saluting the churches of Galatia, and establishing his apostolic commission against the attacks of the false teachers, he reproves them for departing from that gospel which he had preached to them, and confirmed by the gift of the Holy Ghost - proves that justification is by faith alone, and not by the deeds of the law, from the example of Abraham, the testimony of Scripture, the curse of the law, the redemption of Christ, and the Abrahamic covenant, which the law could not disannul - shows the use of the law in connection with the covenant of grace; concludes that all believers are delivered from the law, and made the spiritual seed of Abraham by faith in Christ; illustrates his inference by God’s treatment of the Jewish church, which he put under the law, as a father puts a minor under a guardian; shows the weakness and folly of the Galatians in subjecting themselves to the law, and that by submitting themselves to circumcision they become subject to the whole law, and would forfeit the benefits of the covenant of grace; gives them various instructions and exhortations for their Christian conduct, and particularly concerning the right use of their Christian freedom; and concludes with a brief summary of the topics discussed, and by commending them to the grace of Christ.

TSK: Galatians 1 (Chapter Introduction)

Overview

Gal 1:1, He wonders that they have so soon left him and the gospel; Gal 1:8, and accurses those that preach any other gospel than he did; Gal 1:11, He learned the gospel not of men, but of God; Gal 1:14, and shows what he was before his calling; Gal 1:17, and what he did immediately after it.

Poole: Galatians 1 (Chapter Introduction)

ARGUMENT

Galatia (to the churches in which country this Epistle is directed) is by all agreed to be a part of Asia the Lesser, now under the power of the Turks, and by them called Chiangare. Geographers tell us, it is bounded on the west by Phrygia the Greater, (now called Germian), Bithynia, (now called Becksangel), and Asia Propria, a country of Anatolia; on the south, with Pisidia, (now called Versacgeli), and Licaonia (now called Cogni); on the east, with Cappadocia (now called Amasia); and on the north, with Paphlagonia (now called Bolli). The whole country was anciently called Gallo-Grecia, from some French, who, leaving their country and coming to inhabit there, gave it that name. It had in it several cities, amongst which geographers reckon Ancyra, Synopa, Pompeiopolis, Claudiopolis, Nicopolis, Laodicea, to which also some count Antioch. When or by whose ministry this people first received the gospel, we do not read. Paul travelled thither, Act 16:6 , but was at that time forbidden of the Holy Ghost to preach there; but, Act 18:23 , it is said, that when he had spent some time at Antioch, he departed, and went over all the country of Galatia and Phrygia in order, strengthening all the disciples. This was about two years after that he was forbidden to preach there, in which time the gospel was planted and disciples made in this country.

At what time Paul wrote this Epistle to them is very uncertain; some think that it was written much at the same time when the Epistle to the Romans was written (the argument being much the same with that of that Epistle). Others think it was written at Rome during his last imprisonment, because he saith, Gal 6:17 , that he bare in his body the marks of the Lord Jesus. It is manifest that it was written at some distance of time after the first plantation of the gospel there, for the enemy had had time to sow tares.

The occasion of writing it, was partly to reprove the members of this church, for their apostacy from the doctrine of the gospel, as to justification; partly to set them right again in it, and to vindicate himself from the aspersions and imputations which their false teachers had cast upon him, in order to their better success with their new doctrine.

The new doctrine brought in by these false teachers, was the necessity of circumcision, and other works of the law, as well as faith in Christ, in order to the justification of the sinner before God; which they pressed rather upon a politic, than any religious consideration, as being the way to avoid that persecution which at that time attended all Christians; from which imputation, those who were circumcised, though they also professed faith in Christ, saved themselves. To buoy up themselves they vilified the apostle Paul to these churches, as being no apostle, one that had learned all which he knew from James, and Peter, and John; yet varied from them as to his doctrine and practice, yea, from himself also.

The two first chapters of this Epistle are mostly spent in the apostle’ s vindication of himself; proving himself to be a true apostle, and not to have learned what he taught from Peter, or James, or John, but that he had it by revelation from Jesus Christ. In the two following chapters he proves the doctrine of justification by faith in Christ, ( in opposition to the justification taught by these false teachers, by the works of the law ), by various arguments. In the two last chapters, he presseth their standing fast in the liberty wherewith Christ had made them free, together with several other things, which are the common duties of all Christians. Then closeth his Epistle, with praying grace, mercy, and peace, to be their, and all true Christians’ , portion.

GALATIANS CHAPTER 1

Gal 1:1-5 After saluting the churches of Galatia,

Gal 1:6,7 Paul testifieth his surprise that they should so soon

have forsaken the truth of the gospel which he had

taught them,

Gal 1:8,9 and pronounceth those accursed who preach any other gospel.

Gal 1:10-12 He showeth that his doctrine was not concerted to please

men, but came to him by immediate revelation from God,

Gal 1:13,14 to confirm which he relateth his conversation before his

calling,

Gal 1:15-24 and what steps he had taken immediately thereupon.

The term apostle, in its native signification, signifieth no more then one sent; in its ecclesiastical use, it signifies one extraordinarily sent to preach the gospel; of these some were sent either more immediately by Christ, (as the twelve were sent, Mat 10:1 Mar 3:14 Luk 9:1 ), or more mediately, as Matthias, who was sent by the suffrage of the other apostles to supply the place of Judas, Act 1:25,26 , and Barnabas, and Silas, and others were. Paul saith he was sent not of men, neither by man, that is, not merely; for he was also sent by men to his particular province. Act 13:3 ; but he was immediately sent by Jesus Christ, ( as we read, Act 9:1-43 and Act 26:14-17 , of which also he gives us an account in this chapter, Gal 1:15-17 ), and by God the Father also, who, he saith, raised Christ from the dead. By this phrase the apostle doth not only assert Christ’ s resurrection, and the influence of the Father upon his resurrection, (though he rose by his own power, and took up his own life again, and was also quickened by the Spirit), but he also showeth a specialty in his call to the apostleship. As it differed from the call of ordinary ministers, who are called by men (though their ministry be not merely of men); so it differed from the call of the rest of the apostles, being made by Christ not in his state of humiliation, (as the twelve were called, Mat 10:1-42 ), but in his state of exaltation, after he was raised from the dead, and sat down on the right hand of God.

MHCC: Galatians (Book Introduction)

The churches in Galatia were formed partly of converted Jews, and partly of Gentile converts, as was generally the case. St. Paul asserts his apostolic character and the doctrines he taught, that he might confirm the Galatian churches in the faith of Christ, especially with respect to the important point of justification by faith alone. Thus the subject is mainly the same as that which is discussed in the epistle to the Romans, that is, justification by faith alone. In this epistle, however, attention is particularly directed to the point, that men are justified by faith without the works of the law of Moses. Of the importance of the doctrines prominently set forth in this epistle, Luther thus speaks: " We have to fear as the greatest and nearest danger, lest Satan take from us this doctrine of faith, and bring into the church again the doctrine of works and of men's traditions. Wherefore it is very necessary that this doctrine be kept in continual practice and public exercise, both of reading and hearing. If this doctrine be lost, then is also the doctrine of truth, life and salvation, lost and gone."

MHCC: Galatians 1 (Chapter Introduction)

(Gal 1:1-5) The apostle Paul asserts his apostolic character against such as lessened it.

(Gal 1:6-9) He reproves the Galatians for revolting from the gospel of Christ under the influence of evil teachers.

(Gal 1:10-14) He proves the Divine authority of his doctrine and mission; and declares what he was before his conversion and calling.

(Gal 1:15-24) And how he proceeded after it.

Matthew Henry: Galatians (Book Introduction)

An Exposition, with Practical Observations, of The Epistle of St. Paul to the Galatians

This epistle of Paul is directed not to the church or churches of a single city, as some others are, but of a country or province, for so Galatia was. It is very probable that these Galatians were first converted to the Christian faith by his ministry; or, if he was not the instrument of planting, yet at least he had been employed in watering these churches, as is evident from this epistle itself, and also from Act 18:23, where we find him going over all the country of Galatia and Phrygia in order, strengthening all the disciples. While he was with them, they had expressed the greatest esteem and affection both for his person and ministry; but he had not been long absent from them before some judaizing teachers got in among them, by whose arts and insinuations they were soon drawn into a meaner opinion both of the one and of the other. That which these false teachers chiefly aimed at was to draw them off from the truth as it is in Jesus, particularly in the great doctrine of justification, which they grossly perverted, by asserting the necessity of joining the observance of the law of Moses with faith in Christ in order to it: and, the better to accomplish this their design, they did all they could to lessen the character and reputation of the apostle, and to raise up their own on the ruins of his, representing him as one who, if he was to be owned as an apostle, yet was much inferior to others, and particularly who deserved not such a regard as Peter, James, and John, whose followers, it is likely, they pretended to be: and in both these attempts they had but too great success. This was the occasion of his writing this epistle, wherein he expresses his great concern that they had suffered themselves to be so soon turned aside from the faith of the gospel, vindicates his own character and authority as an apostle against the aspersions of his enemies, showing that his mission and doctrine were both divine, and that he was not, upon any account, behind the very chief of the apostles, 2Co 11:5. He then sets himself to assert and maintain the great gospel doctrine of justification by faith without the works of the law, and to obviate some difficulties that might be apt to arise in their minds concerning it: and, having established this important doctrine, he exhorts them to stand fast in the liberty wherewith Christ had made them free, cautions them against the abuse of this liberty, gives them several very needful counsels and directions and then concludes the epistle by giving them a just description of those false teachers by whom they had been ensnared, and, on the contrary, of his own temper and behaviour. In all this his great scope and design were to recover those who had been perverted, to settle those who might be wavering, and to confirm such among them as had kept their integrity.

Matthew Henry: Galatians 1 (Chapter Introduction)

In this chapter, after the preface or introduction (Gal 1:1-5), the apostle severely reproves these churches for their defection from the faith (Gal 1:6-9), and then proves his own apostleship, which his enemies had brought them to question, I. From his end and design in preaching the gospel (Gal 1:10). II. From his having received it by immediate revelation (Gal 1:11, Gal 1:12). For the proof of which he acquaints them, 1. What his former conversation was (Gal 1:13, Gal 1:14). 2. How he was converted, and called to the apostleship (Gal 1:15, Gal 1:16). 3. How he behaved himself afterwards (Gal 1:16 to the end).

Barclay: Galatians (Book Introduction)

A GENERAL INTRODUCTION TO THE LETTERS OF PAUL

The Letters Of Paul

There is no more interesting body of documents in the New Testament than the letters of Paul. That is because of all forms of literature a letter is most personal. Demetrius, one of the old Greek literary critics, once wrote, "Every one reveals his own soul in his letters. In every other form of composition it is possible to discern the writercharacter, but in none so clearly as the epistolary." (Demetrius, On Style, 227.) It is just because he left us so many letters that we feel we know Paul so well. In them he opened his mind and heart to the folk he loved so much; and in them, to this day, we can see that great mind grappling with the problems of the early church and feel that great heart throbbing with love for men, even when they were misguided and mistaken.

The Difficulty Of Letters

At the same time there is often nothing so difficult to understand as a letter. Demetrius (On Style, 223) quotes a saying of Artemon, who edited the letters of Aristotle. Artemon said that a letter ought to be written in the same manner as a dialogue, because it was one of the two sides of a dialogue. In other words, to read a letter is like listening to one side of a telephone conversation. So when we read the letters of Paul we are often in a difficulty. We do not possess the letter which he was answering; we do not fully know the circumstances with which he was dealing; it is only from the letter itself that we can deduce the situation which prompted it. Before we can hope to understand fully any letter Paul wrote, we must try to reconstruct the situation which produced it.

The Ancient Letters

It is a great pity that Paulletters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last forever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paulletters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.

"Apion sends heartiest greetings to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are

going well with you and my sister and her daughter and my brother.

I thank my Lord Serapis [his god] that he kept me safe when I was

in peril on the sea. As soon as I got to Misenum I got my journey

money from Caesar--three gold pieces. And things are going fine

with me. So I beg you, my dear father, send me a line, first to let

me know how you are, and then about my brothers, and thirdly, that

I may kiss your hand, because you brought me up well, and because

of that I hope, God willing, soon to be promoted. Give Capito my

heartiest greetings, and my brothers and Serenilla and my friends.

I sent you a little picture of myself painted by Euctemon. My

military name is Antonius Maximus. I pray for your good health.

Serenus sends good wishes, Agathos Daimonboy, and Turbo,

Galloniuson." (G. Milligan, Selections from the Greek Papyri,

36.)

Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who will Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paulletters shows exactly the same sections, as we now demonstrate.

(i) The Greeting: Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ; Eph_1:1 ; Phi_1:1 ; Col 2 ; 1Th_1:1 ; 2Th_1:1 .

(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Rom_1:7 ; 1Co_1:3 ; 2Co_1:2 ; Gal_1:3 ; Eph_1:2 ; Phi_1:3 ; Col_1:2 ; 1Th_1:1 ; 2Th_1:2 .

(iii) The Thanksgiving: Rom_1:8 ; 1Co_1:4 ; 2Co_1:3 ; Eph_1:3 ; Phi_1:3 ; 1Th_1:3 ; 2Th_1:3 .

(iv) The Special Contents: the main body of the letters.

(v) Special Salutations and Personal Greetings: Rom 16 ; 1Co_16:19 ; 2Co_13:13 ; Phi_4:21-22 ; Col_4:12-15 ; 1Th_5:26 .

When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paulletters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.

The Immediate Situation

With a very few exceptions, all Paulletters were written to meet an immediate situation and not treatises which he sat down to write in the peace and silence of his study. There was some threatening situation in Corinth, or Galatia, or Philippi, or Thessalonica, and he wrote a letter to meet it. He was not in the least thinking of us when he wrote, but solely of the people to whom he was writing. Deissmann writes, "Paul had no thought of adding a few fresh compositions to the already extant Jewish epistles; still less of enriching the sacred literature of his nation.... He had no presentiment of the place his words would occupy in universal history; not so much that they would be in existence in the next generation, far less that one day people would look at them as Holy Scripture." We must always remember that a thing need not be transient because it was written to meet an immediate situation. All the great love songs of the world were written for one person, but they live on for the whole of mankind. It is just because Paulletters were written to meet a threatening danger or a clamant need that they still throb with life. And it is because human need and the human situation do not change that God speaks to us through them today.

The Spoken Word

One other thing we must note about these letters. Paul did what most people did in his day. He did not normally pen his own letters but dictated them to a secretary, and then added his own authenticating signature. (We actually know the name of one of the people who did the writing for him. In Rom_16:22 Tertius, the secretary, slips in his own greeting before the letter draws to an end.) In 1Co_16:21 Paul says, "This is my own signature, my autograph, so that you can be sure this letter comes from me" (compare Col_4:18 ; 2Th_3:17 ).

This explains a great deal. Sometimes Paul is hard to understand, because his sentences begin and never finish; his grammar breaks down and the construction becomes involved. We must not think of him sitting quietly at a desk, carefully polishing each sentence as he writes. We must think of him striding up and down some little room, pouring out a torrent of words, while his secretary races to get them down. When Paul composed his letters, he had in his mindeye a vision of the folk to whom he was writing, and he was pouring out his heart to them in words that fell over each other in his eagerness to help.

INTRODUCTION TO THE LETTER TO THE GALATIANS

Paul Under Attack

Someone has likened the letter to the Galatians to a sword flashing in a great swordsmanhand. Both Paul and his gospel were under attack. If that attack had succeeded, Christianity might have become just another Jewish sect, might have become a thing dependent upon circumcision and on keeping the law, instead of being a thing of grace. It is strange to think that, if Paulopponents had had their way, the gospel might have been kept for Jews and we might never have had the chance to know the love of Christ.

PaulApostleship Attacked

It is impossible for a man to possess a vivid personality and a strong character like Paul and not encounter opposition; and equally impossible for a man to lead such a revolution in religious thought as he did and not be attacked. The first attack was on his apostleship. There were many to say that he was no apostle at all.

From their own point of view they were right. In Act_1:21-22 we have the basic definition of an apostle. Judas the traitor had committed suicide; it was necessary to fill the blank made in the apostolic band. They define the man to be chosen as one who must be "one of these men who were with us during all the time our Lord went in and out amongst us, beginning from the baptism of John, until the day he was taken from us" and "a witness of the Resurrection." To be an apostle a man must have companied with Jesus during his earthly life and have witnessed his Resurrection. That qualification Paul obviously did not fulfil. Further, not so very long ago he had been the arch-persecutor of the Christian Church.

In Gal_1:1 Paul answers that. Proudly he insists that his apostleship is from no human source and that no human hand ordained him to that office, but that he received his call direct from God. Others might have the qualifications demanded when the first blank in the apostolic band was filled; but he had a unique qualification--he had met Christ face to face on the Damascus Road.

Independence And Agreement

Further, Paul insists that for his message he was dependent on no man. That is why in Gal 1-2 he carefully details his visits to Jerusalem. He is insisting that he is not preaching some second-hand message which he received from a man; he is preaching a message which he received direct from Christ. But Paul was no anarchist. He insisted that, although his message was received in entire independence, it yet had received the full approval of those who were the acknowledged leaders of the Christian Church (Gal_2:6-10 ). The gospel he preached came direct from God to him; but it was a gospel in full agreement with the faith delivered to the Church.

The Judaizers

But that gospel was under attack as well. It was a struggle which had to come and a battle which had to be fought. There were Jews who had accepted Christianity; but they believed that all Godpromises and gifts were for Jews alone and that no Gentile could be admitted to these precious privileges. They therefore believed that Christianity was for Jews and Jews alone. If Christianity was Godgreatest gift to men, that was all the more reason that none but Jews should be allowed to enjoy it. In a way that was inevitable. There was a type of Jew who arrogantly believed in the idea of the chosen people. He could say the most terrible things--"God loves only Israel of all the nations he has made." "God will judge Israel with one measure and the Gentiles with another." "The best of the snakes crush; the best of the Gentiles kill." "God created the Gentiles to be fuel for the fires of Hell." This was the spirit which made the law lay it down that it was illegal to help a Gentile mother in her sorest hour, for that would only be to bring another Gentile into the world. When this type of Jew saw Paul bringing the gospel to the despised Gentile, he was appalled and infuriated.

The Law

There was a way out of this. If a Gentile wished to become a Christian, let him become a Jew first. What did that mean? It meant that he must be circumcised and take the whole burden of the law upon him. That, for Paul, was the opposite of all that Christianity meant. It meant that a mansalvation was dependent on his ability to keep the law and could be won by his own unaided efforts; whereas, to Paul salvation was entirely a thing of grace. He believed that no man could ever earn the favour of God. All he could do was accept the love God offered him by making an act of faith and flinging himself on his mercy. The Jew would go to God saying, "Look! Here is my circumcision. Here are my works. Give me the salvation I have earned." Paul would say:

"Not the labours of my hands

Can fulfil thy lawdemands;

Could my zeal no respite know,

Could my tears for ever flow,

All for sin could not atone:

Thou must save, and thou alone.

Nothing in my hand I bring,

Simply to thy Cross I cling;

Naked, come to thee for dress;

Helpless, look to thee for grace;

Foul, I to the fountain fly;

Wash me, Saviour, or I die."

For him the essential thing was, not what a man could do for God, but what God had done for him.

"But," the Jews argued, "the greatest thing in our national life is the law. God gave that law to Moses and on it our very lives depend." Paul replied, "Wait one moment. Who is the founder of our nation? To whom were the greatest of Godpromises given?" Of course, the answer is Abraham. "Now," went on Paul, "how was it that Abraham gained the favour of God? He could not have gained it by keeping the law because he lived four hundred and thirty years before the law was given to Moses. He gained it by an act of faith. When God told him to leave his people and go out, Abraham made a sublime act of faith and went, trusting everything to him. It was faith that saved Abraham, not law; and," Paul continues, "it is faith that must save every man, not deeds of the law. The real son of Abraham is not a man racially descended from him but one who, no matter his race, makes the same surrender of faith to God."

The Law And Grace

If all this be true, one very serious question arises--what then is the place of the law? It cannot be denied that it was given by God; does this emphasis on grace simply wipe it out?

The law has its own place in the scheme of things. First, it tells men what sin is. If there is no law, a man cannot break it and there can be no such thing as sin. Second, and most important, the law really drives a man to the grace of God. The trouble about the law is that because we are sinful men we can never keep it perfectly. Its effect, therefore, is to show a man his weakness and to drive him to a despair in which he sees that there is nothing left but to throw himself on the mercy and the love of God. The law convinces us of our own insufficiency and in the end compels us to admit that the only thing which can save us is the grace of God. In other words the law is an essential stage on the way to that grace.

In this epistle Paulgreat theme is the glory of the grace of God and the necessity of realizing that we can never save ourselves.

FURTHER READING

Galatians

E. D. Burton, Galatians (ICC; G)

G. S. Duncan, The Epistle to the Galatians (MC; E)

D. Guthrie, Galatians (NCB; E)

J. B. Lightfoot, The Epistle to the Galatians (MmC; G)

Abbreviations

ICC : International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

NCB: New Century Bible

E: English Text G: Greek Text

Barclay: Galatians 1 (Chapter Introduction)

The Trumpet Call Of The Gospel (Gal_1:1-5)

The Slave Of Christ (Gal_1:6-10)

The Arresting Hand Of God (Gal_1:11-17)

The Way Of The Chosen (Gal_1:18-25)

Constable: Galatians (Book Introduction)

Introduction

Historical Background

"The most uncontroverted matter in the study of Galatians is that the letter was written by Paul, the Christian apostle whose ministry is portrayed in the Acts of the Apostles."¹

The Apostle Paul directed this epistle to the churches of Galatia (1:2), and he called its recipients Galatians (3:1). However who these people were and where they lived are problems that have proved difficult to pinpoint.

The traditional opinion held that the recipients lived in the geographical district known as Galatia located in the northern part of the Roman province called Galatia in Asia Minor.² This view holds that Paul founded these churches on his second missionary journey after the Spirit forbade him to preach in the province of Asia (Acts 16:6). Paul could have written this epistle then during his third journey either from Ephesus about 54 A.D. or from Corinth about 57 A.D. The main arguments for this "North Galatian theory" are as follows. The popular use of the term "Galatians" usually signified people in this area. Second, Luke normally referred to geographical districts rather than Roman provinces in Acts. Third, there is some similarity between the Galatians as Paul referred to them in this epistle and the Gallic inhabitants of northern Galatia. Fourth, Paul travelled through this region during his second journey (Acts 16:6-8).

The more popular view today maintains that Paul wrote to the churches located in the Roman province of Galatia that he founded on his first missionary journey (cf. Acts 13:38-39, 46, 48; 14:3, 8-10).³ The arguments for this "South Galatian theory" are as follows. Acts 16:6 and 18:23 offer no support to the theory that Paul made a trip to the northern part of provincial Galatia. Second, there is no specific information about the northern Galatian churches in Acts. Third, the geographic isolation of the North Galatia district makes a visit by Paul improbable. Fourth, Paul usually referred to provincial titles in his writings. Fifth, the name "Galatians" was appropriate for the southern area. Sixth, the mention of Barnabas in Galatians 2 suggests that the Galatians had met him. Seventh, the absence of a North Galatian representative in the collection delegation referred to in 1 Corinthians 16:1 implies that it was not an evangelized area. Eighth, the influence of the Judaizers was extensive in South Galatia.

If Paul wrote this epistle to the churches of South Galatia, he probably did so at one of two times. If Paul's visit referred to in Galatians 4:13 is the same one described in Acts 16:6, he must have written this epistle after the Jerusalem Council (i.e., in or after 49 A.D.). Nevertheless it seems more likely that Galatians 4:13 refers to the visit described in Acts 14:21, so Paul must have written before the Jerusalem Council (i.e., before or in 49 A.D.). Assuming the earlier date Paul probably wrote Galatians from Antioch of Syria shortly after his first missionary journey and before the Jerusalem Council.⁴ Another less likely possibility is that he wrote it from Ephesus during his third missionary journey.⁵

The dating of the epistle affects the occasion for writing. Assuming the South Galatian theory and an early date of writing, Paul wrote mainly to stem the tide of Judaizing heresy to which he referred throughout the letter. He mentioned people who opposed him in every chapter (1:6-7; 2:4-5; 3:1; 4:17; 5:7-12; 6:12-13).

The identity of the Judaizers is also important. Their method included discrediting Paul. The first two chapters of Galatians especially deal with criticisms leveled against him personally. His critics appear to have been Jews who claimed to be Christians and who wanted Christians to submit to the authority of the Mosaic Law and its institutions. They probably came from Jerusalem and evidently had a wide influence (cf. Acts 15). One man seems to have been their spokesman (3:1; 5:7, 10) though there were several Judaizers in Galatia as the many references to "them" and "they" scattered throughout the epistle suggest.⁶

Message⁷

Probably the most distinctive impression one receives from this epistle is its severity. Paul wrote it with strong emotion, but he never let his emotions fog his argument. His dominant concern was for truth and its bearing on life.

Compared with the Corinthian correspondence Galatians is also corrective. However the tone is very different. There is no mention here of the readers' standing in Christ or any commendation of them.

The introduction is rather cold and prosaic with no mention of thankfulness. Paul begins at once to marvel at the Galatians' apostasy (1:6-9; cf. 3:1-5; 4:8-11). Even tender sentiments seem to rise from a very troubled heart (4:19-20). Obviously that of which Paul wrote in this letter was of utmost importance to him.

He was not dealing with behavior, as in Corinthians, so much as belief, which is foundational to behavior.

Galatians has been called the Manifesto of Christian Liberty. It explains that liberty: its nature, its laws, and its enemies. This little letter has at various times through history called God's people out of the bondage of legalism back into the liberty of freedom. Luther loved it so much he called it his wife.

The greatest value of this letter is not found in its denunciations but in its enunciations. We must not be so impressed with the fiery rhetoric and dramatic actions of Paul that we fail to understand the reasons underlying what he said and did.

Galatians' central teaching is a proclamation concerning liberty. It is a germinal form of the Epistle to the Romans, which Paul wrote 8 years later in 57 A.D.

Three sentences will state its major revelations.

First, the root of every Christian's Christianity is God's supply of His Holy Spirit to that person (3:5, 14). One receives new life by receiving the Holy Spirit by faith at conversion. Nothing other than faith is necessary for salvation. To affirm that one must be circumcised or baptized to receive life is to proclaim the worst of heresies. New life comes by faith alone. What makes Christians different is God indwelling us.

Second, the culture (medium) in which every Christian's Christianity grows is the desires of God's Spirit who indwells us (5:17). When a Christian has life by faith he or she is free from all other bondage: that of the flesh, and that of rites and ceremonies. (By "flesh" I mean our sinful human nature.) He has power to master the flesh, and he has found life apart from rites and ceremonies, so he is free from these. However, his liberty is not license to sin. God's Spirit enables the Christian to obey. Circumcision or baptism does not make anyone able to obey God. We can only obey God in the power of God's Spirit. In short, we are free to obey God, not to disobey Him, when the Spirit dwells within us. God's life in us bears fruit if we cooperate with Him. But if we conflict with Him it does not.

Third, the fruit that every Christian produces is the evidence of God's Spirit triumphing over his flesh (5:22). The essence of this fruit is love. The works of the flesh are the fruit of a religion that does not have the life-giving Spirit indwelling its members (i.e., ritualism). Fruit issues from life; works issue from ritualism.

The Galatians upset Paul exceedingly because whenever we add anything to faith for salvation inevitably we neglect faith. If we make something beside faith supreme, we establish a rite (e.g., baptism). When we establish a rite, practice of the rite becomes the message of religion and we divorce morality from religion. There is no motivation for righteous living. This is one difference between Christianity and all other religions. All other religions have rites, ceremonies, and creeds, but no life. Consequently there is no vital connection in these religions between belief and morality. We see that all kinds of sin result from the tragedy of adding something to the one responsibility of faith (e.g., Roman Catholicism).

Galatians is not only a proclamation, it is also a protest.

It protests against preachers of another gospel (1:8-9). These words of Paul are not only a curse, they are a statement of fact. One who preaches another gospel substitutes falsehood (which issues finally in the works of the flesh) for the truth (which issues finally in the fruit of the Spirit). Get the gospel straight before you finish your study of Galatians.

Galatians also protests against the receivers of another gospel (5:4). To add to faith is to trust ceremony, which is to deny Christ, which is to be cut off from Christ, which is to fall from grace. Ceremonies such as baptism and the Lord's Supper have a proper place in Christianity, but to make them necessary for justification is to deny Christ. A person is justified only when he or she says sincerely, "Nothing in my hands I bring, Simply to Thy cross I cling."

Galatians also protests against those who practice the deeds of the flesh, which result from a false gospel (5:21). They will not inherit God's kingdom. Their reward will be less than it would be if they did not practice the deeds of the flesh.

This letter warns us against adding any rite or ceremony or observance to faith to obtain God's acceptance. Such a practice cuts off those who rely on the ritual from Christ. Dr. William Culbertson used to say, "It is very hard to tell when the accretions to faith make faith invalid." We all struggle with this difficulty in our evangelism.

It also warns us against changing horses in midstream. That is, it warns us against trusting in faith for justification, but then concluding that the only way to be sanctified is to observe rites, ceremonies, or other observances. Having begun salvation by the Spirit we will not attain God's goal for us by the flesh. The life of the Spirit must remain the law of the Christian.

We may compare the Christian life to a three-stage Saturn rocket.

Here is another way to think of salvation. We can chart it showing the relationships of justification, sanctification, and glorification. Justification is solely an act of God that takes a moment. Sanctification is a joint enterprise between God and the Christian that takes a lifetime. Glorification is another act of God alone that takes only a moment.

I would summarize the message of the book as follows. Salvation is by God's grace through faith plus nothing. We will deal with these issues more in detail in our study of the book.

Outline⁸

I. Introduction 1:1-10

A. Salutation 1:1-5

B. Denunciation 1:6-10

II. Personal defense of Paul's gospel 1:11-2:21

A. Independence from other apostles 1:11-24

1. The source of Paul's gospel 1:11-17

2. The events of Paul's early ministry 1:18-24

B. Interdependence with other apostles 2:1-10

C. Correction of another apostle 2:11-21

III. Theological affirmation of salvation by faith 3:1-4:31

A. Vindication of the doctrine ch. 3

1. The experiential argument 3:1-5

2. The Scriptural argument 3:6-14

3. The logical argument 3:15-29

B. Clarification of the doctrine ch. 4

1. The domestic illustration 4:1-11

2. The historical illustration 4:12-20

3. The biblical illustration 4:21-31

IV. Practical application to Christian living 5:1-6:10

A. Balance in the Christian life ch. 5

1. Living without the Law 5:1-12

2. Living without license 5:13-15

3. Living by the Holy Spirit 5:16-26

B. Responsibilities of the Christian life 6:1-10

1. Toward sinning Christians 6:1

2. Toward burdened Christians 6:2-5

3. Toward teachers 6:6-9

4. Toward all people 6:10

V. Conclusion 6:11-18

Constable: Galatians

Galatians

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Copyright 2003 by Thomas L. Constable

Haydock: Galatians (Book Introduction)

THE

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE GALATIANS.

INTRODUCTION.

The Galatians, soon after St. Paul had preached the gospel to them, were seduced by some false teachers, who had been Jews, and who were for obliging all Christians, even those who had been Gentiles, to observe circumcision, and the other ceremonies of the Mosaical law. In this epistle he refutes the pernicious doctrine of those teachers, and also their calumny against his mission and apostleship. The subject matter of this epistle is much the same as of that to the Romans. It was written at Ephesus, about twenty-three years after our Lord's ascension. (Challoner) --- The Galatians were originally Gauls, who under their leader, Baennus, spread themselves over Greece, and at length passed over into Asia Minor, where they settled between Cappadocia and Phrygia, in the province afterwards called from them Galatia. It seems that St. Peter preached first in those parts; but it was only to the Jews, as my be gathered from the inscription of his first epistle, which he addresses to the Jews of Pontus, Galatia, Cappadocia, Asia, and Bithynia. But St. Paul was the first that preached to the Gentile inhabitants of this province. When he first preached to them, he was received as an angel from heaven, or rather, as Christ himself: he visited them oftener than once, and the Church he there formed was very considerable. It was the Jewish converts of Galatia (who, as we have before mentioned, were the spiritual children of St. Peter) that caused those troubles which gave rise to this epistle. They strongly advocated the legal observances; and making a handle of the high pre-eminence of St. Peter, they decried St. Paul, even calling in question his apostleship. They taught the necessity of circumcision, and other Mosaic rites, which the apostles then in part retained. Thus divisions were raised in this infant Church. On these accounts the apostle warmly asserts his apostleship, as being called by Christ himself. He shews that his doctrine was that of the other apostles, who, in the council of Jerusalem, four years before, testified their exemption from the legal observances. He teaches, that it is not by the law, but by faith, that the blessings of salvation are imparted to them. After establishing these more important parts of the epistle, he gives them instruction on various heads. The Greek subscription to this epistle informs us, that it was written from Rome. St. Jerome says, he wrote it when in chains. Theodoret says, it was the first epistle that St. Paul wrote from Rome. This opinion has probably been adopted from a mistaken interpretation of the text: I bear the marks of the wounds of Christ in my body. By these marks they understand chains, whilst the text equally applies to the mortifications and self-denials of a Christian. The contrary opinion is, that this epistle was written from Ephesus in the year of Christ 55. This is the more probable opinion, and is maintained by St. Gregory the Great, Ludovicus, Capellanus, Estius, Usher, Pearson, and many others. The authority of the Greek copies, in assigning the places whence the letters were written, has been long rejected by the learned. We find no such information in the more ancient Greek manuscripts of St. Germanus and Clermont, &c. (Calmet)

====================

Gill: Galatians (Book Introduction)

INTRODUCTION TO GALATIANS

The persons to whom this epistle is written were not such who made up a single church only, in some certain town or city, but were such of which several churches consisted, in a region or country called Galatia, as is evident from Gal 1:2 and the members of these churches seem to be chiefly, if not altogether Jews, since the apostle includes them with himself; as having been under the law, under tutors and governors, and in bondage under the elements of the world, and to whom the law had been a schoolmaster, though now they were no longer under it as such, Gal 3:23 or however, though some of them might have been originally Gentiles, yet, previous to their conversion, had become proselytes to the Jews, and now were returning to Judaism again, as appears from Gal 4:8. When and from whence this epistle was written, is not very clear and manifest: some have thought, that it was written about the time of the writing of the epistle to the Romans, and upon a like occasion; but if it was written about that time, it could not he written from Rome, as the subscription to this epistle attests, since it is certain, that when the apostle wrote his epistle to the Romans, he had never, as yet, been at Rome. Beza is of opinion, that it was written from Antioch, between the return of Paul and Barnabas thither from their first journey, and the troubles which broke out in that church, Act 14:28. But to this it is reasonably objected, that it is questionable whether there were so early any churches in Galatia at all; and if there were, it does not seem that the defection from the faith, complained of in this epistle, as yet had took place in any of the churches; for it was after this date that the troubles upon this head arose at Antioch, which seems to have been the first place, and the church there the first church the judaizing teachers practised at and upon. Some Latin exemplars testify that it was written from Ephesus; of which opinion was Erasmus; but as Dr. Lightfoot observes, the same reason is against this as the former, seeing the corruption that was got into this church was then but beginning, when the apostle was at Ephesus: it seems therefore most likely, that it was written from Rome, as the subscription in the Greek copies affirms; and which is strengthened by the Syriac and Arabic versions, seeing it seems to have been written after the apostle had made the collections, in several places, for the poor saints at Jerusalem, Gal 2:10 and when the apostasy from the faith had got to a great pitch; nor is it any objection that there is no express mention made of his bonds in it, as there is in those epistles of his, which were written from Rome; since, when he wrote this, he might have been delivered from them, as some have thought he was after his first defence; and besides, he does take notice of the marks of the Lord Jesus he bore in his body, Gal 6:17. Dr. Lightfoot places the writing of this epistle in the year and in the "fifth" of Nero; some place it in 55, and others in 58. That there were churches in Galatia very early, is certain from Act 18:23 but by whom they were planted is not so evident; very likely by the apostle, since, it is certain, both from this epistle, that he was personally in this country, and preached the Gospel here, Gal 4:13 and from Act 16:6 and if he was not the instrument of the conversion of the first of them, which laid the foundation of a Gospel church state, yet it is certain, that he was useful in strengthening the disciples and brethren throughout this country, Act 18:23. But after his departure from them, the false teachers got among them, and insinuated, that he was no apostle, at least that he was inferior to Peter, James, and John, the ministers of the circumcision; and these seduced many of the members of the churches in this place, drawing them off from the evangelical doctrine of justification by the righteousness of Christ, persuading them that the observation of the ceremonial law, particularly circumcision, was necessary to their acceptance with God, and justification in his sight: wherefore the occasion and design of this epistle were to vindicate the character of the apostle as such; to establish the true doctrine of justification by faith, in opposition to the works of the law; to recover those who were carried away with the other doctrines; to exhort the saints to stand fast in the liberty of Christ, and to various other duties of religion; and to give a true description of the false teachers, and their views, that so they might beware of them, and of their principles.

Gill: Galatians 1 (Chapter Introduction)

INTRODUCTION TO GALATIANS 1

This chapter contains the inscription of the epistle, the apostle's usual salutation of the persons he writes to, and the charge he brought against them for their fickleness and inconstancy, in showing any manner of disposition towards a removal from the Gospel; the truth, certainty, and authority of the Gospel, and an account of himself, who was a preacher of it; of his life before conversion; of the nature and manner of his conversion; of his travels, labours, and usefulness afterwards. The inscription is in Gal 1:1 in which the writer of the epistle is described by his name Paul, and by his office, an apostle; which office he had not of men, but of God, of the Son of God, Jesus Christ, and of God the Father, who is described by his power in raising Christ from the dead. The persons to whom the epistle is inscribed are the churches of Galatia, and those that joined the apostle in the salutation of them were the brethren that were with him. The salutation follows, Gal 1:3 in which mention being made of Christ, there is a declaration of a singular benefit by him, which contains the sum of the Gospel, as that he gave himself for the sins of his people, to deliver them from the present evil world, according to the will of God, Gal 1:4 upon which a doxology, or an ascription of glory is made, either to Christ, who gave himself, or to the Father, according to whose will he did, or to both, Gal 1:5. After which the apostle proceeds to exhibit a charge of levity against the Galatians; and which he expresses in a way of admiration, that they should so soon be carried away from the doctrine of grace, to another doctrine the reverse of it, Gal 1:6 though he somewhat mitigates this reproof by laying the blame on the false teachers, who were troublers of them, and perverters of the Gospel of Christ; and corrects himself for calling their false doctrine by the name of another Gospel, Gal 1:7 and delivers out, and pronounces an anathema on all such, whether angels or men, that should preach any other Gospel than he had preached, and they had received, Gal 1:8. The excellency of which Gospel is set forth, by the matter of it, being not human but divine, and by the manner of preaching it, with all simplicity and honesty, not seeking to please men, Gal 1:10 and from the efficient cause of it, it being denied to be after man, or received from, or taught by man, but is ascribed to the revelation of Christ Jesus, Gal 1:11. And that the apostle had it not from men, he proves by the account of himself, and his conversation before conversion, as how that he had been a persecutor of the church of God, of those that professed the Christian religion and doctrine; wherefore he could not have the Gospel, as not from nature and education, so not from the chief priests, Scribes, and elders, who encouraged him to persecute, Gal 1:13. And this he further makes to appear by his great proficiency in the religion of the Jews, and his abundant zeal for the traditions of the fathers, which set him at the greatest distance from, and opposition to, the Gospel of Christ, Gal 1:14. And, on the other hand, that he received it of God, and by the revelation of Christ, he proves by the account he gives of his effectual calling and conversion; the source and spring of which was the sovereign will of God in divine predestination, and the moving cause of it, the free grace of God, Gal 1:15. The manner in which this was done was by a revelation of Christ in him; and the end of it was, that he might preach Christ to the Gentiles, which he immediately did, without consulting flesh and blood, Gal 1:16. And as it was a clear point that he could never receive the Gospel from the Jews before his conversion, he and they being enemies to it, and persecutors of it; so it was evident that he did not receive it, after his conversion, even from Christian men, seeing he did not, upon his conversion, go directly to Jerusalem, and confer with the apostles there, who were the most likely persons to have taught him the Gospel; but instead of this he went into Arabia preaching the Gospel, and then came back to Damascus, where he was converted, Gal 1:17. And it was three years after his conversion, that he went to Jerusalem to visit Peter; and his stay with him was very short, no longer than fifteen days; and he was the only apostle he saw there, excepting James, the brother of Christ, Gal 1:18 for the truth of all which he appeals to God the searcher of hearts, Gal 1:20. And then goes on with the account of himself, and his travels; how that when he departed from Jerusalem, he did not go into any other parts of Judea, and visit the churches there, but went into the countries of Syria and Cilicia; and was not so much as known by thee, or personally, by any of the churches, or members of the churches in Judea, Gal 1:20 so that as it could not be thought by his short stay at Jerusalem, and the few apostles he saw there, that he received the Gospel he preached from them, so neither from any other ministers, or body of Christians in the land of Judea; for all they knew of him was by hearsay only, as that he who was formerly a persecutor of them, was now become a preacher of the Gospel he had sought to destroy, Gal 1:22 wherefore it was a clear case he had not received the Gospel from them. Besides, as they had heard that he preached the Gospel of Christ, they glorified God for it, who had revealed it to him, and bestowed gifts upon him, fitting him for such service, Gal 1:24.

College: Galatians (Book Introduction)

FOREWORD

Since the earliest days of the concept of a commentary series jointly authored by church of Christ and Christian church scholars, I have eagerly anticipated the College Press NIV Bible Commentary. The dream of Don DeWelt was to bring brothers back together in a project honoring our common devotion to Scripture. Exegesis of the text should know no party line, but should interpret fairly and honestly what God said. Participating as a writer in this series is an honor and a challenge.

Having taught Galatians and Ephesians for twenty years in the Bible college classroom, I know that many good commentaries already exist. All the books that have been written provide a wonderful platform on which to build. No quantity of footnotes could adequately reflect my gratitude for the research of great scholars of the past.

I especially want to express my thanks to my family and my co-workers in Christ for the support and inspiration they have given me. Experience is teaching me that no member of the Lord's body functions well alone. In addition, I feel gratitude to a host of zealous students who have brought their enthusiasm and fresh insights to the halls of Ozark Christian College. Learning from students is one of the best ways to learn!

Out of my study of Galatians and Ephesians, I have learned to love the Lord and his people. Viewing God's children as my dear brothers and sisters is a rich blessing. Especially dear to me are the precious saints of God whose love has reached beyond the sectarian lines. Yearning to taste the freedom for which Christ has set us free, they have dared to love with God's own love. Out of their sincere faith and unfeigned love, it is possible to catch a glimpse of heaven. Until the family is reunited around the throne, may God bless you.

-College Press New Testament Commentary: with the NIV

INTRODUCTION

It is for freedom that Christ has set us free (Gal 5:1). This freedom rings out in every page of Galatians, Paul's great "Magna Charta of the Christian faith." This epistle is our charter of Christian freedom, our declaration of independence from slavery

to the law.

Throughout the history of the church the message of Galatians has been needed to free men from chains of false doctrine. When the early Judaizers tried to bind men to the old commandments from Sinai, Galatians set them free. When the apostate church of the Dark Ages tried to bind men to a papal system of salvation by penance and works, Galatians set them free. When modern legalists try to bind us to a joyless religion of superior "rightness," Galatians sets us free.

Martin Luther was moved by Galatians to sound the reveille of the Reformation. He said, "The Epistle to the Galatians is my epistle; I have betrothed myself to it: it is my wife." His commentary on Galatians cost him more labor, and was more highly esteemed by him, than any of his other works. For Luther, as for every age, the simple gospel of the message of Galatians was a mighty weapon in the arsenal of freedom.

THE WRITER

No epistle can lay more claim to being a genuine product of the hand of Paul than can Galatians. As Kümmel says, "That Galatians is a genuine, authentic Epistle is indisputable." Paul claims to be the author (1:1 and 5:2), and the early church accepted this claim without reservation. The style and message are clearly Pauline. "His mind, character, and accents are to be seen in every paragraph."

THE GALATIAN CHURCHES

While the authorship is beyond dispute, there is considerable controversy regarding the recipients of this letter. They are called "the churches in Galatia," but just what is meant by this?

During the third century B.C. some barbarian people of Celtic origin migrated to the inner plateau of Asia Minor and established a kingdom there. Since some of the Celtic people were known in France as the Gauls, these people in Asia Minor were distinguished as the "Gallo-Graecians," from which the name "Galatians" comes.Their realm was centered around Ancyra (the modern capital of Turkey) in the northern highlands area.

After the Romans conquered this territory, it was combined in 25 B.C. into a large province containing the districts to the south, Lycaonia and Isauria, as well as parts of Pisidia and Phrygia. The newly created province was called Galatia, and included the cities known to us from Paul's missionary journeys - Pisidian Antioch, Iconium, Derbe, and Lystra.

When Paul spoke of "Galatia," did he refer to ethnic Galatia (the tribal area limited to the north), or did he refer to political Galatia (the province which also included the districts to the south)? The traditional view, still shown on most Bible maps, is the "north Galatian theory." The view favored by most commentaries today is the "south Galatian theory."

The North Galatian Theory

If this view is correct, then Paul must have visited Galatia on the second missionary journey (Acts 16:6, although without preaching) and started churches there on the third missionary journey (Acts 18:23). However, Acts says nothing of the cities there, nor of Paul's preaching.

Possible arguments to support the "North Galatian theory" include the following:

1. "Galatia" meant a place inhabited specifically by the Gauls.

2. In Acts, Antioch is called "Pisidian," while Lystra and Derbe are cities of Lycaonia.

3. The Phrygians would have objected to being called Galatians, since it would remind them of their subjection to Rome.

4. Paul could not have addressed Lycaonians or Pisidians as "O foolish Galatians."

5. The fickle nature of the recipients suits the Gallic people.

6. "The region of Phrygia and Galatia" (Acts 16:6) appears to mean that Galatia was quite distinct from Phrygia.

7. There is no mention in Galatians that Paul experienced strong opposition when he preached there.

The South Galatian Theory

In the 1880s and 1890s William Ramsay did extensive archaeological work in Asia Minor. His careful research not only proved that Luke was an accurate historian; it also laid the foundation for the "south Galatian theory." This is the view favored in this commentary.

If this view is correct, then Paul visited cities of Galatia on all three of his missionary journeys. These were among the first churches he started. The cities would include Pisidian Antioch and Iconium (where Paul met resistance from the Jews), and Lystra (where Paul was first welcomed, and then stoned).

Possible arguments to support the "south Galatian theory" include the following:

1. If Galatia does not include the cities of Antioch, Iconium, Lystra, and Derbe, then we know absolutely nothing about the churches which were so important in Paul's life and to which such an important epistle was sent.

2. The expression "the region of Phrygia and Galatia" (Acts 16:6) is best understood as the area through which Paul would go when he left Lystra and Iconium, "the Phrygio-Galatian" territory.

3. Paul normally uses Roman imperial names for the provinces, and the Roman "Galatia" included the south.

4. "Galatians" was the only word available that would include the people of all four cities (just as "British" includes people who are Welsh, Scottish, and English).

5. "The Galatian churches" participated in the collection for the saints in Jerusalem (1 Cor 16:1), and Paul's assistants included

two South Galatians - Gaius of Derbe and Timothy of Lystra (Acts 20:4).

6. The northern area was not on the common trade routes, and it is unlikely that Paul would have made a difficult journey to reach such an out-of-the-way place "because of an illness" (Gal 4:13).

7. Judaizers are known to have followed Paul through the cities of the south.

8. Paul's words "you welcomed me as if I were an angel of God" (4:14) could be connected with his reception at Lystra, where they wanted to worship him and Barnabas.

9. The early church developed along the great trade routes, and these went through the south parts of Galatia, not the north.

10. Barnabas is mentioned three times (2:1, 9, 13), as though he is known to the readers, and he accompanied Paul only on the journey that went to the cities of the south.

THE DATE AND PLACE OF WRITING

The date and place of writing are somewhat dependent on the choice of north or south Galatia as the destination. If the "north Galatian theory" is correct, the epistle could not have been written until after Paul arrived in Ephesus on the third missionary journey (Acts 18:23-24). This would produce a date no earlier than A.D. 52-55. Lightfoot proposed that the letter was written from Corinth, perhaps A.D. 56-57.

If one is convinced that the "south Galatian theory" is correct, a much wider range of dates is possible. Galatians could have been written as early as A.D. 48, even before the Jerusalem Conference.However, as our discussion of Gal 2:1-10 will show, it is more likely that the Jerusalem Conference had already taken place when Paul wrote the letter. This would move the probable date to A.D. 50 or later. It is likely that Galatians stands among the first of Paul's epistles.

The decision about the date and place of writing does not affect the interpretation of Galatians; in fact, the reverse is true. The exegesis of the text determines the decision about date and place. One cannot say, "Paul wrote at such and such a date; therefore, the text means this." Our decision about date and place comes from indications in the text itself (Gal 1:6 "so quickly deserting"; 2:1 "fourteen years later I went up again to Jerusalem"; 2:11 "when Peter came to Antioch"; 4:13 "because of an illness I first preached to you"; 4:20 "I wish I could be with you now.") What we know for certain about Paul's circumstances we will learn from the text.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

Barclay, William. Flesh and Spirit . Nashville: Abingdon Press, 1962.

. The Letters to the Galatians and Ephesians . Philadelphia: Westminster Press, 1958.

. The Letters to the Philippians, Colossians, and Thessalonians . Philadelphia: Westminster Press, 1959.

. New Testament Words . London: SCM Press, 1964.

Bartchy, S. Scott. First Century Slavery and 1 Corinthians 7:21 . Atlanta: Scholar's Press, 1973.

Barrett, C. K. "The Allegory of Abraham, Sarah, and Hagar in the Argument of Galatians," Rechtfertigung: Festschrift fur Ernst Käsemann . Tübingen/Gottingen, 1976.

Barth, Markus. Romans . Oxford: University Press, 1980 (reprint).

Bauckham, R. J. "Barnabas in Galatians." Journal for the Study of the New Testament , Issue 2 (1979) 61-70.

Bauer, Walter; William F. Arndt; and F. Wilbur Gingrich. A Greek-English Lexicon of the New Testament and Other Early Christian Literature . 2nd ed. Rev. by F. Wilbur Gingrich and Frederick W. Danker. Chicago: University of Chicago Press, 1979.

Blakely, Given. What the Bible Says About the Kingdom of God . Joplin: College Press, 1988.

Blass, F.; A. Debrunner; and Robert W. Funk. A Greek Grammar of the New Testament and Other Early Christian Literature . Chicago: University of Chicago Press, 1961.

Boice, James Montgomery. Galatians . The Expositor's Bible Commentary, ed. by Frank E. Gaebelein. Grand Rapids: Zondervan, 1976.

Brandenburger, Egon. "Cross," Dictionary of New Testament Theology (1975) I:391-403.

Bruce, F. F. The Epistle to the Galatians (NIGTC). Grand Rapids: Eerdmans, 1982.

Büchsel, Friedrich. "ajllhgorevw," Theological Dictionary of the New Testament (1964) I:260-263.

Bundrick, David R. "TA STOICHEIA TOU KOSMOU," Journal of the Evangelical Theological Society 34 (Sept 1991) 353-364.

Burton, E. D. The Epistle to the Galatians (ICC). Edinburgh: T. & T. Clark, 1921.

Carson, D. A.; Douglas J. Moo; and Leon Morris. An Introduction to the New Testament . Grand Rapids: Zondervan, 1992.

Calvin, John. Commentary on Galatians . Grand Rapids: Eerdmans, 1961 (reprint).

Cullmann, Oskar. "Pevtro", Khfa'"," Theological Dictionary of the New Testament (1968) VI:100-112.

Dana, H. E. and Julius R. Mantey. A Manual Grammar of the Greek New Testament . New York: Macmillan, 1955.

Deissmann, Adolph. Light from the Ancient East (Eng. Trans.). New York: Harper, 1927.

DeVries, C. E. "Paul's 'Cutting' Remarks about a Race: Galatians 5:1-12," Current Issues in Biblical and Patristic Interpretation: Studies in Honor of Merrill C. Tenney . Grand Rapids: Eerdmans, 1975.

Duncan, George S. The Epistle of Paul to the Galatians (MNTC). London: Hodder and Stoughton, 1934.

Fairweather, William. The Background of the Epistles . Edinburgh: T. & T. Clark, 1935.

Fung, Ronald Y. K. The Epistle to the Galatians (NICNT). Grand Rapids: Eerdmans, 1988.

Green, Michael. The Empty Cross of Jesus . Downers Grove: InterVarsity, 1984.

Guthrie, Donald. Galatians (NCBC). London: Oliphants, 1969; revised edition 1974.

Hauck, Friedrich and Siegfried Schulz. "pornhv," Theological Dictionary of the New Testament (1968) VI:579-595.

Holly, David. A Complete Categorized Greek-English New Testament Vocabulary . Grand Rapids: Baker, 1980.

Howard, George. Paul: Crisis in Galatia (SNTSM 35). Cambridge: University Press, 1979.

Hurtado, L. W. "The Jerusalem Collection and the Book of Galatians," Journal for the Study of the New Testament, Issue 2 (Oct. 1979) 53.

Jewett, Robert. "Agitators and the Galatian Congregation," New Testament Studies 17 (1970-1971) 198-212.

Johnson, Robert L. The Letter of Paul to the Galatians (LWC). Austin: R. B. Sweet, 1969.

Lewis, C. S. The Four Loves . San Diego: Harcourt Brace Jovanovich, 1971 (reprint).

Liddell, Henry George; Robert Scott; and Henry Stuart Jones. A Greek English Lexicon . Oxford: Clarendon Press, 1968.

Lightfoot, J. B. The Epistle of St. Paul to the Galatians. Grand Rapids: Zondervan, 1957 (reprint).

Lohse, Eduard. "proswpolhmyiva," Theological Dictionary of the New Testament (1968) VI:779-780.

Longenecker, Richard N. Galatians (WBC). Dallas: Word, 1990.

Matera, Frank J. Galatians (Sacra Pagina). Collegeville, MN: Liturgical Press, 1992.

McCasland, S. Vernon. "The Greco-Roman World," The Interpreter's Bible Vol. 7, pp. 75-99. New York: Abingdon, 1951.

Metzger, Bruce M. A Textual Commentary on the Greek New Testament . London: United Bible Societies, 1971.

Michaelis, Wilhelm. "pavqhma," Theological Dictionary of the New Testament (1967) V:930-935.

Moule, C. F. D. Worship in the New Testament . Richmond: John Knox Press, 1961.

Moulton, James Hope. A Grammar of New Testament Greek . Edinburgh: T. & T. Clark, 1963.

Moulton, W. F. and A. S. Geden. A Concordance to the Greek Testament . Edinburgh: T. & T. Clark, 1963.

Müller, Dietrich. "Apostle," Dictionary of New Testament Theology (1975) I:126-135.

Parker, Pierson. "Once More, Acts and Galatians." Journal of Biblical Literature 86 (1967) 175-180.

Pinnock, Clark H. Truth on Fire: The Message of Galatians . Grand Rapids: Baker, 1972.

Oepke, A. "mesivth"," Theological Dictionary of the New Testament (1967) IV:598-624.

Ramsay, W. M. St. Paul the Traveller and the Roman Citizen . Grand Rapids: Baker, 1949 (reprint).

Ridderbos, Herman N. The Epistle of Paul to the Churches of Galatia (NICNT). Grand Rapids: Eerdmans, 1953.

Sampley, J. Paul. "'Before God, I do not lie' (Gal 1:20): Paul's Self-Defence in the Light of Roman Legal Praxis." New Testament Studies 23 (1977) 477-482.

Stauffer, Ethelbert. "ajgapavw," Theological Dictionary of the New Testament (1964) I:35-55.

Stein, Robert H. "Wine-Drinking in New Testament Times," Christianity Today (June 20, 1975) 9-11.

Stott, J. R. W. The Message of Galatians . Downers Grove: InterVarsity, 1968.

Strelan, J. G. "Burden-Bearing and the Law of Christ: A Re-examination of Galatians 6:2," Journal of Biblical Literature 94 (1975) 266-276.

Stumpff, Albrecht. "zh'lo"," Theological Dictionary of the New Testament (1964) II:877-888.

Trench, R. C. Synonyms of the New Testament . Grand Rapids: Baker, 1953 (reprint).

Vine, W. E. An Expository Dictionary of New Testament Words . Westwood, NJ: Fleming H. Revell, 1940.

Weiss, Konrad. "crhstov"," Theological Dictionary of the New Testament (1974) IX:483-492.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

BAGD Bauer-Arndt-Gingrich-Danker Greek Lexicon (2nd. ed.)

BDF Blass-Debrunner-Funk Greek Grammar

CT Christianity Today

ExpT Expository Times

DNTT Dictionary of the New Testament, by Colin Brown

JBL Journal of Biblical Literature

JETS Journal of the Evangelical Theological Society

JSNT Journal of Studies for the New Testament

JTS Journal of Theological Studies

KJV King James Version

LSJ Liddell-Scott-Jones Greek Lexicon

LXX Septuagint

NEB New English Bible

NRSV New Revised Standard Version

NTS New Testament Studies

RSV Revised Standard Version

TDNT Theological Dictionary of the New Testament, ed. by

Gerhard Kittel and Gerhard Friedrich

TEV Today's English Version

TrinJ Trinity Journal

-College Press New Testament Commentary: with the NIV

College: Galatians (Outline)

OUTLINE

I. AUTHORITY: The Apostolic Gospel - 1:1-2:21

A. Greeting - 1:1-5

B. Paul's Astonishment - 1:6-10

C. Paul's Call by God - 1:11-17

D. Paul's Brief Meeting with Leaders - 1:18-24

E. Showdown: Conference in Jerusalem - 2:1-5

F. Apostolic Agreement - 2:6-10

G. Showdown: Conflict in Antioch - 2:11-14

H. Apostolic Conclusion - 2:15-21

II. ARGUMENTS: Law Vs. Faith - 3:1-4:31

A. Argument One: Receiving the Spirit - 3:1-5

B. Argument Two: Abraham - 3:6-9

C. Argument Three: The Curse - 3:10-14

D. Argument Four: A Human Covenant - 3:15-22

E. Argument Five: The Child-Keeper - 3:23-4:7

1. The Job of the Child-Keeper - 3:23-25

2. The Benefits for the Children - 3:26-29

3. The Full Rights of the Children - 4:1-7

4. The Folly of Turning Back - 4:8-11

F. Argument Six: Paul's Personal Plea - 4:12-20

1. Paul's Former Welcome - 4:12-16

2. Paul's Present Pains - 4:17-20

G. Argument Seven: Allegory of Hagar & Sarah - 4:21-31

III. APPLICATION: Living for Freedom - 5:1-6:18

A. Freedom or a Yoke? - 5:1-6

B. The Yeast of the Agitators - 5:7-12

C. The Essence of Law and Love - 5:13-15

D. The Acts of the Sinful Nature - 5:16-21

E. The Fruit of the Spirit - 5:22-26

F. The Law of Christ - 6:1-6

G. The Harvest of the Spirit - 6:7-10

H. Paul's Own Conclusion - 6:11-18

-College Press New Testament Commentary: with the NIV