Galatians 1: Summary and Commentary

Verse 1

1:1–2:21 Paul’s opponents had questioned his integrity and authority as an apostle, so he opens his letter by defending his apostleship.

1:1-5 As in all his letters, Paul identifies himself and greets the recipients. This greeting is notable for (1) Paul’s strong assertion of his apostolic authority (1:1); and (2) the lack of thanks, prayer, or praise, which are replaced by rebuke (1:6-10).

1:1 Paul, an apostle: Apostles were commissioned representatives having authority delegated by a sending agent, often a church body or council (e.g., 2 Cor 8:23; Phil 2:25). But Paul was not made an apostle by the Jerusalem church. Rather, he was directly commissioned by Jesus Christ himself and had Christ’s authority (Acts 9:1-15; 26:12-20; see also Rom 1:5), which gave him equal authority with the other apostles. • Paul traced his commission to God the Father, who raised Jesus from the dead. The resurrection made Paul’s commission possible.

Verse 2

1:2 the brothers and sisters here join me: Paul probably wrote from Antioch of Syria. Antioch was the hub of Paul’s ministry and the earliest center of Gentile Christianity (see Acts 11:20-26). Paul did not stand alone (as his opponents in Galatia might have suggested), but in fellowship with a significant New Testament church. • The churches of Galatia were probably founded by Paul during his first missionary journey (Acts 13:4–14:26; see Galatians Book Introduction, “Recipients”).

Verse 3

1:3-5 Paul followed the usual practice for first-century letters, including this greeting and wish of well-being as well as introducing the main topic, the Good News.

1:3 May God . . . give you grace and peace: This typical greeting by Paul (see also study note on 1 Cor 1:3) uses elements of Greek and Hebrew greetings: “grace” (Greek charis), is similar to “greetings” (Greek chairein); “peace” mirrors Hebrew shalom. Thus Paul included both Jewish and Gentile Christians (cp. Gal 3:28). The Galatians were at risk of losing God’s grace and peace (3:1-4; 5:1-4).

Verse 4

1:4-5 This summary of the Good News is the basis for the rebuke that follows (1:6-10). This might be a creed or confession of faith that Paul used to remind the Galatians of the message they had earlier embraced.

1:4 Because Jesus completely rescued us from our sins, there is no place for efforts to save ourselves. • Christian faith rescues us from this evil world in which we live (see 4:8-12; 5:13-26).

Verse 5

1:5 All glory must go to God for salvation, because it is his work alone.

Verse 6

1:6-10 I am shocked: In most of his letters, Paul followed his greeting with gratitude for his readers and a prayer for them (e.g., Rom 1:8-10; 1 Cor 1:4-5; Phil 1:3-6; Col 1:3-5; 2 Thes 1:3-12), but he found nothing to praise in the Galatian church.

1:6 The Galatians were turning away . . . from God by rejecting the Good News Paul proclaimed and looking instead to the law. God called them to himself through the loving mercy of Christ, not through the law (2:16). • God, who called you: Cp. 1:15; Rom 8:30; 9:24; 11:29. • a different way that pretends to be the Good News: Some were teaching that Gentile Christians had to be circumcised to be considered members of God’s family. Paul rejected any requirement besides faith in Jesus (cp. Gal 5:2-4).

Verse 7

1:7 The “different way” (1:6) was a distortion, not the Good News of salvation at all. The only way to be saved is by faith in Christ. Adding any requirements makes the message no longer the Good News. • those who deliberately twist the truth concerning Christ: The Judaizers knew they were changing the Good News to fit their views.

Verse 8

1:8-9 Let God’s curse fall on anyone (literally Let that person be anathema): The Greek word anathema was often used to translate the Hebrew kherem, which in the Old Testament means something dedicated to God for total destruction (see Lev 27:28-29; cp. Rom 9:3; 1 Cor 12:3; 16:22). Paul was invoking God’s strongest wrath on those who distort the Good News (Gal 1:7). • including us or even an angel from heaven: No one is authorized to change the Good News (cp. 2:6-10, 11-14).

Verse 9

1:9 The Good News . . . you welcomed was precisely the message Paul had preached to them (1:8; cp. 2 Thes 2:15).

Verse 10

1:10 The tone and content of this letter make it clear that trying to win the approval of people was not Paul’s goal. Paul was probably criticized by the Judaizers for trying to please people by presenting only the part of the Good News pertaining to faith and grace, and not what they perceived to be the whole message including the law. • Being Christ’s servant requires fidelity to Christ, regardless of how people respond (cp. Acts 5:29; Eph 6:5-6; 1 Thes 2:3-6).

Verse 11

1:11–2:21 The Judaizers who had come to Galatia preaching faith plus circumcision questioned Paul’s apostleship and attempted to discredit his message. Paul defended his apostolic authority, demonstrating from past events that his message was the true Good News.

1:11 the gospel message I preach: Paul’s message was that people are made right with God by grace through faith, not by obeying the law (see 2:16-17; Rom 10:9-13; Eph 2:8-9).

Verse 12

1:12 no human source . . . no one taught me: Jewish scholars primarily depended on teachers. The Judaizers argued that Paul had received his commission and message from the other apostles, but then had unfaithfully changed the message. • I received it by direct revelation from Jesus Christ: See 1:17; Acts 9:3-15; 26:12-18. Paul’s unique experience gave him distinctive authority and insight. But he learned other matters, such as the life of Christ, from others (e.g., Gal 1:18; 1 Cor 11:23-26; 15:3-11).

Verse 13

1:13-14 To prove that his message did not come from human reason (1:11), Paul describes what he was like before he encountered Christ: He was a highly successful Jew (see Acts 8:1-3; 22:1-5; 26:4-5; Phil 3:4-7). His antagonism to God’s church and strict adherence to Judaism demonstrated his faith in the law before Christ confronted him (Gal 1:15-16).

Verse 14

1:14 zeal for the traditions of my ancestors: Cp. Mark 7:6-13.

Verse 15

1:15-16 even before I was born: Cp. Jer 1:5; see also Ps 139:13-16; Isa 49:1-6; Rom 9:10-13. • God chose me and called me: For the account of Paul’s conversion, see Acts 9:1-19; 22:1-21; 26:9-23. • Paul’s calling was specifically to proclaim the Good News about Jesus to the Gentiles (Gal 2:7), and he even educated other apostles in what that means (e.g., 2:11-21). • to reveal his Son to me (or in me): This might refer to Paul’s encounter with Christ (Acts 9:1-19; cp. 1 Cor 9:1; 15:8); in me might also suggest an internal revelation (cp. Gal 2:20; 4:6-7) and implies that Paul’s changed heart revealed Christ to others.

Verse 16

1:16b-20 Paul was taught by the Lord directly and did not . . . consult with any human being, even the other apostles. Paul was independent from the other apostles yet in harmony with them (2:1-10).

Verse 17

1:17 those who were apostles before I was: Paul put his own apostleship in the same category as the original disciples (see 1 Cor 9:1; 15:5-9; cp. Acts 1:22; 10:41). • Paul’s trip to Arabia is not mentioned elsewhere; his understanding of the Good News was apparently formed during that time. Paul knew the Scriptures (see Acts 22:3), the claims of the first Christians (see Acts 8:1), and what others had told him since his conversion.

Verse 18

1:18-20 Peter and James had fifteen days to talk with Paul about his message, which was clearly in harmony with theirs. Paul did not receive a commission from the Jerusalem church—his apostleship did not derive from Jerusalem.

1:18 three years later (or in the third year): Either three years after Paul’s conversion or after his return from Arabia. This event is probably the visit recorded in Acts 9:26-30. • to get to know Peter: Peter had something Paul did not: deep personal acquaintance with Jesus during Jesus’ earthly ministry. • Fifteen days was much too short a time for Paul to become dependent on Peter as his mentor, but plenty of time for the content of each man’s preaching to be thoroughly discussed.

Verse 20

1:20 I declare before God: Paul here takes an oath to emphasize the truthfulness of his account of his trip to Jerusalem.

Verse 21

1:21-22 Paul was not working under the supervision of the apostles in Jerusalem nor of the churches . . . in Judea.

Verse 23

1:23-24 Paul’s conversion was a source of rejoicing in the Jerusalem church. This change (cp. 1:13-14) and his message were both the work of God (cp. Acts 9:31). Paul was not out of sync with the church in Jerusalem.

Verse 1

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, Co1 2:6, Co1 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.

Verse 6

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."

Verse 10

What Paul had said more generally, in the preface of this epistle, he now proceeds more particularly to enlarge upon. There he had declared himself to be an apostle of Christ; and here he comes more directly to support his claim to that character and office. There were some in the churches of Galatia who were prevailed with to call this in question; for those who preached up the ceremonial law did all they could to lessen Paul's reputation, who preached the pure gospel of Christ to the Gentiles: and therefore he here sets himself to prove the divinity both of his mission and doctrine, that thereby he might wipe off the aspersions which his enemies had cast upon him, and recover these Christians into a better opinion of the gospel he had preached to them. This he gives sufficient evidence of,

I. From the scope and design of his ministry, which was not to persuade men, but God, etc. The meaning of this may be either that in his preaching the gospel he did not act in obedience to men, but God, who had called him to this work and office; or that his aim therein was to bring persons to the obedience, not of men, but of God. As he professed to act by a commission from God; so that which he chiefly aimed at was to promote his glory, by recovering sinners into a state of subjection to him. And as this was the great end he was pursuing, so, agreeably hereunto, he did not seek to please men. He did not, in his doctrine, accommodate himself to the humours of persons, either to gain their affection or to avoid their resentment; but his great care was to approve himself to God. The judaizing teachers, by whom these churches were corrupted, had discovered a very different temper; they mixed works with faith, and the law with the gospel, only to please the Jews, whom they were willing to court and keep in with, that they might escape persecution. But Paul was a man of another spirit; he was not so solicitous to please them, nor to mitigate their rage against him, as to alter the doctrine of Christ either to gain their favour or to avoid their fury. And he gives this very good reason for it, that, if he yet pleased men, he would not be the servant of Christ. These he knew were utterly inconsistent, and that no man could serve two such masters; and therefore, though he would not needlessly displease any, yet he dared not allow himself to gratify men at the expense of his faithfulness to Christ. Thus, from the sincerity of his aims and intentions in the discharge of his office, he proves that he was truly an apostle of Christ. And from this his temper and behaviour we may note, 1. That the great end which ministers of the gospel should aim at is to bring men to God. 2. That those who are faithful will not seek to please men, but to approve themselves to God. 3. That they must not be solicitous to please men, if they would approve themselves faithful servants to Christ. But, if this argument should not be thought sufficient, he goes on to prove his apostleship,

II. From the manner wherein he received the gospel which he preached to them, concerning which he assures them (Gal 1:11, Gal 1:12) that he had it not by information from others, but by revelation from heaven. One thing peculiar in the character of an apostle was that he had been called to, and instructed for, this office immediately by Christ himself. And in this he here shows that he was by no means defective, whatever his enemies might suggest to the contrary. Ordinary ministers, as they receive their call to preach the gospel by the mediation of others, so it is by means of the instruction and assistance of others that they are brought to the knowledge of it. But Paul acquaints them that he had his knowledge of the gospel, as well as his authority to preach it, directly from the Lord Jesus: the gospel which he preached was not after man; he neither received it of man, nor was he taught it by man, but by immediate inspiration, or revelation from Christ himself. This he was concerned to make out, to prove himself an apostle: and to this purpose,

1. He tells them what his education was, and what, accordingly, his conversation in time past had been, Gal 1:13, Gal 1:14. Particularly, he acquaints them that he had been brought up in the Jewish religion, and that he had profited in it above many his equals of his own nation - that he had been exceedingly zealous of the traditions of the elders, such doctrines and customs as had been invented by their fathers, and conveyed down from one generation to another; yea, to such a degree that, in his zeal for them, he had beyond measure persecuted the church of God, and wasted it. He had not only been a rejecter of the Christian religion, notwithstanding the many evident proofs that were given of its divine origin; but he had been a persecutor of it too, and had applied himself with the utmost violence and rage to destroy the professors of it. This Paul often takes notice of, for the magnifying of that free and rich grace which had wrought so wonderful a change in him, whereby of so great a sinner he was made a sincere penitent, and from a persecutor had become an apostle. And it was very fit to mention it here; for it would hence appear that he was not led to Christianity, as many others are, purely by education, since he had been bred up in an enmity and opposition to it; and they might reasonably suppose that it must be something very extraordinary which had made so great a change in him, which had conquered the prejudices of his education, and brought him not only to profess, but to preach, that doctrine, which he had before so vehemently opposed.

2. In how wonderful a manner he was turned from the error of his ways, brought to the knowledge and faith of Christ, and appointed to the office of an apostle, Gal 1:15, Gal 1:16. This was not done in an ordinary way, nor by ordinary means, but in an extraordinary manner; for, (1.) God had separated him hereunto from his mother's womb: the change that was wrought in him was in pursuance of a divine purpose concerning him, whereby he was appointed to be a Christian and an apostle, before he came into the world, or had done either good or evil. (2.) he was called by his grace. All who are savingly converted are called by the grace of God; their conversion is the effect of his good pleasure concerning them, and is effected by his power and grace in them. But there was something peculiar in the case of Paul, both in the suddenness and in the greatness of the change wrought in him, and also in the manner wherein it was effected, which was not by the mediation of others, as the instruments of it, but by Christ's personal appearance to him, and immediate operation upon him, whereby it was rendered a more special and extraordinary instance of divine power and favour. (3.) He had Christ revealed in him. He was not only revealed to him, but in him. It will but little avail us to have Christ revealed to us if he is not also revealed in us; but this was not the case of Paul. It pleased God to reveal his Son in him, to bring him to the knowledge of Christ and his gospel by special and immediate revelation. And, (4.) It was with this design, that he should preach him among the heathen; not only that he should embrace him himself, but preach him to others; so that he was both a Christian and an apostle by revelation.

3. He acquaints them how he behaved himself hereupon, from Gal 1:16, to the end. Being thus called to his work and office, he conferred not with flesh and blood. This may be taken more generally, and so we may learn from it that, when God calls us by his grace, we must not consult flesh and blood. But the meaning of it here is that he did not consult men; he did not apply to any others for their advice and direction; neither did he go up to Jerusalem, to those that were apostles before him, as though he needed to be approved by them, or to receive any further instructions or authority from them: but, instead of that, he steered another course, and went into Arabia, either as a place of retirement proper for receiving further divine revelations, or in order to preach the gospel there among the Gentiles, being appointed to be the apostle of the Gentiles; and thence he returned again to Damascus, where he had first begun his ministry, and whence he had with difficulty escaped the rage of his enemies, Acts 9. It was not till three years after his conversion that he went up to Jerusalem, to see Peter; and when he did so he made but a very short stay with him, no more than fifteen days; nor, while he was there, did he go much into conversation; for others of the apostles he saw none, but James, the Lord's brother. So that it could not well be pretended that he was indebted to any other either for his knowledge of the gospel or his authority to preach it; but it appeared that both his qualifications for, and his call to, the apostolic office were extraordinary and divine. This account being of importance, to establish his claim to this office, to remove the unjust censures of his adversaries, and to recover the Galatians from the impressions they had received to his prejudice, he confirms it by a solemn oath (Gal 1:20), declaring, as in the presence of God, that what he had said was strictly true, and that he had not in the least falsified in what he had related, which, though it will not justify us in solemn appeals to God upon every occasion, yet shows that, in matters of weight and moment, this may sometimes not only be lawful, but duty. After this he acquaints them that he came into the regions of Syria and Cilicia: having made this short visit to Peter, he returns to his work again. He had no communication at that time with the churches of Christ in Judea, they had not so much as seen his face; but, having heard that he who persecuted them in times past now preached the faith which he once destroyed, they glorified God because of him; thanksgivings were rendered by many unto God on that behalf; the very report of this mighty change in him, as it filled them with joy, so it excited them to give glory to God on the account of it.

Verse 2

all the brethren—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].

the churches—Pessinus and Ancyra were the principal cities; but doubtless there were many other churches in Galatia (Act 18:23; Co1 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 (Pe1 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.

Verse 3

from . . . from—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.

Verse 4

gave himself— (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).

for our sins—which enslaved us to the present evil world.

deliver us from this—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.

world—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."

according to the will of God and our Father—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.

Verse 5

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

Verse 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.

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

so soon—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.

removed—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].

from him that called you—God the Father (Gal 1:15; Gal 5:8; Rom 8:30; Co1 1:9; Th1 2:12; Th1 5:24).

into—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 Co1 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.

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

Verse 7

another—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.

but—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.

would pervert—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.

Verse 8

But—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.

angel—in which light ye at first received me (compare Gal 4:14; Co1 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; Kg1 13:18; Mat 24:24; Th2 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].

preach—that is, "should preach."

any other gospel . . . than—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."

Verse 9

said before—when we were visiting you (so "before" means, Co2 13:2). Compare Gal 5:2-3, Gal 1:21. Translate, "If any man preacheth unto you any gospel BESIDE that which," &c. Observe the indicative, not the subjunctive or conditional mood, is used, "preacheth," literally, "furnisheth you with any gospel." The fact is assumed, not merely supposed as a contingency, as in Gal 1:8, "preach," or "should preach." This implies that he had already observed (namely, during his last visit) the machinations of the Judaizing teachers: but his surprise (Gal 1:6) now at the Galatians being misled by them, implies that they had not apparently been so then. As in Gal 1:8 he had said, "which we preached," so here, with an augmentation of the force, "which ye received"; acknowledging that they had truly accepted it.

accursed—The opposite appears in Gal 6:16.

Verse 10

For—accounting for the strong language he has just used.

do I now—resuming the "now" of Gal 1:9. "Am I now persuading men?" [ALFORD], that is, conciliating. Is what I have just now said a sample of men-pleasing, of which I am accused? His adversaries accused him of being an interested flatterer of men, "becoming all things to all men," to make a party for himself, and so observing the law among the Jews (for instance, circumcising Timothy), yet persuading the Gentiles to renounce it (Gal 5:11) (in order to flatter those, really keeping them in a subordinate state, not admitted to the full privileges which the circumcised alone enjoyed). NEANDER explains the "now" thus: Once, when a Pharisee, I was actuated only by a regard to human authority and to please men (Luk 16:15; Joh 5:44), but NOW I teach as responsible to God alone (Co1 4:3).

or God?—Regard is to be had to God alone.

for if I yet pleased men—The oldest manuscripts omit "for." "If I were still pleasing men," &c. (Luk 6:26; Joh 15:19; Th1 2:4; Jam 4:4; Jo1 4:5). On "yet," compare Gal 5:11.

servant of Christ—and so pleasing Him in all things (Tit 2:9; Col 3:22).

Verse 11

certify—I made known to you as to the Gospel which was preached by me, that it is not after man, that is, not of, by, or from man (Gal 1:1, Gal 1:12). It is not according to man; not influenced by mere human considerations, as it would be, if it were of human origin.

brethren—He not till now calls them so.

Verse 12

Translate, "For not even did I myself (any more than the other apostles) receive it from man, nor was I taught it (by man)." "Received it," implies the absence of labor in acquiring it. "Taught it," implies the labor of learning.

by the revelation of Jesus Christ—Translate, "by revelation of [that is, from] Jesus Christ." By His revealing it to me. Probably this took place during the three years, in part of which he sojourned in Arabia (Gal 1:17-18), in the vicinity of the scene of the giving of the law; a fit place for such a revelation of the Gospel of grace, which supersedes the ceremonial law (Gal 4:25). He, like other Pharisees who embraced Christianity, did not at first recognize its independence of the Mosaic law, but combined both together. Ananias, his first instructor, was universally esteemed for his legal piety and so was not likely to have taught him to sever Christianity from the law. This severance was partially recognized after the martyrdom of Stephen. But Paul received it by special revelation (Co1 11:23; Co1 15:3; Th1 4:15). A vision of the Lord Jesus is mentioned (Act 22:18), at his first visit to Jerusalem (Gal 1:18); but this seems to have been subsequent to the revelation here meant (compare Gal 1:15-18), and to have been confined to giving a particular command. The vision "fourteen years before" (Co2 12:1) was in A.D. 43, still later, six years after his conversion. Thus Paul is an independent witness to the Gospel. Though he had received no instruction from the apostles, but from the Holy Ghost, yet when he met them his Gospel exactly agreed with theirs.

Verse 13

heard—even before I came among you.

conversation—"my former way of life."

Jews' religion—The term, "Hebrew," expresses the language; "Jew," the nationality, as distinguished from the Gentiles; "Israelite," the highest title, the religious privileges, as a member of the theocracy.

the church—Here singular, marking its unity, though constituted of many particular churches, under the one Head, Christ.

of God—added to mark the greatness of his sinful alienation from God (Co1 15:19).

wasted—laid it waste: the opposite of "building it up."

Verse 14

profited—Greek, "I was becoming a proficient"; "I made progress."

above—beyond.

my equals—Greek, "Of mine own age, among my countrymen."

traditions of my fathers—namely, those of the Pharisees, Paul being "a Pharisee, and son of a Pharisee" (Act 23:6; Act 26:5). "MY fathers," shows that it is not to be understood generally of the traditions of the nation.

Verse 15

separated—"set me apart": in the purposes of His electing love (compare Act 9:15; Act 22:14), in order to show in me His "pleasure," which is the farthest point that any can reach in inquiring the causes of his salvation. The actual "separating" or "setting apart" to the work marked out for him, is mentioned in Act 13:2; Rom 1:1. There is an allusion, perhaps, in the way of contrast, to the derivation of Pharisee from Hebrew, "pharash," "separated." I was once a so-called Pharisee or Separatist, but God had separated me to something far better.

from . . . womb—Thus merit in me was out of the question, in assigning causes for His call from Act 9:11. Grace is the sole cause (Psa 22:9; Psa 71:6; Isa 49:1, Isa 49:5; Jer 1:5; Luk 1:15).

called me—on the way to Damascus (Act 9:3-8).

Verse 16

reveal his Son in me—within me, in my inmost soul, by the Holy Spirit (Gal 2:20). Compare Co2 4:6, "shined in our hearts." The revealing of His Son by me to the Gentiles (so translate for "heathen") was impossible, unless He had first revealed His Son in me; at first on my conversion, but especially at the subsequent revelation from Jesus Christ (Gal 1:12), whereby I learned the Gospel's independence of the Mosaic law.

that I might preach—the present in the Greek, which includes the idea "that I may preach Him," implying an office still continuing. This was the main commission entrusted to him (Gal 2:7, Gal 2:9).

immediately—connected chiefly with "I went into Arabia" (Gal 1:17). It denotes the sudden fitness of the apostle. So Act 9:20, "Straightway he preached Christ in the synagogue."

I conferred not—Greek, "I had not further (namely, in addition to revelation) recourse to . . . for the purpose of consulting." The divine revelation was sufficient for me [BENGEL].

flesh and blood— (Mat 16:17).

Verse 17

went I up—Some of the oldest manuscripts read, "went away."

to Jerusalem—the seat of the apostles.

into Arabia—This journey (not recorded in Acts) was during the whole period of his stay at Damascus, called by Luke (Act 9:23), "many [Greek, a considerable number of] days." It is curiously confirmatory of the legitimacy of taking "many days" to stand for "three years," that the same phrase exactly occurs in the same sense in Kg1 2:38-39. This was a country of the Gentiles; here doubtless he preached as he did before and after (Act 9:20, Act 9:22) at Damascus: thus he shows the independence of his apostolic commission. He also here had that comparative retirement needed, after the first fervor of his conversion, to prepare him for the great work before him. Compare Moses (Act 7:29-30). His familiarity with the scene of the giving of the law, and the meditations and revelations which he had there, appear in Gal 4:24-25; Heb 12:18. See on Gal 1:12. The Lord from heaven communed with him, as He on earth in the days of His flesh communed with the other apostles.

returned—Greek "returned back again."

Verse 18

after three years—dating from my conversion, as appears by the contrast to "immediately" (Gal 1:16). This is the same visit to Jerusalem as in Act 9:26, and at this visit occurred the vision (Act 22:17-18). The incident which led to his leaving Damascus (Act 9:25; Co2 11:33) was not the main cause of his going to Jerusalem. So that there is no discrepancy in the statement here that he went "to see Peter"; or rather, as Greek, "to make the acquaintance of"; "to become personally acquainted with." The two oldest manuscripts read, "Cephas," the name given Peter elsewhere in the Epistle, the Hebrew name; as Peter is the Greek (Joh 1:42). Appropriate to the view of him here as the apostle especially of the Hebrews. It is remarkable that Peter himself, in his Epistles, uses the Greek name Peter, perhaps to mark his antagonism to the Judaizers who would cling to the Hebraic form. He was prominent among the apostles, though James, as bishop of Jerusalem, had the chief authority there (Mat 16:18).

abode—or "tarried" [ELLICOTT].

fifteen days—only fifteen days; contrasting with the long period of three years, during which, previously, he had exercised an independent commission in preaching: a fact proving on the face of it, how little he owed to Peter in regard to his apostolical authority or instruction. The Greek for "to see," at the same time implies visiting a person important to know, such as Peter was. The plots of the Jews prevented him staying longer (Act 9:29). Also, the vision directing him to depart to the Gentiles, for that the people of Jerusalem would not receive his testimony (Act 22:17-18).

Verse 19

Compare Act 9:27-28, wherein Luke, as an historian, describes more generally what Paul, the subject of the history, himself details more particularly. The history speaks of "apostles"; and Paul's mention of a second apostle, besides Peter, reconciles the Epistle and the history. At Stephen's martyrdom, and the consequent persecution, the other ten apostles, agreeably to Christ's directions, seem to have soon (though not immediately, Act 8:14) left Jerusalem to preach elsewhere. James remained in charge of the mother church, as its bishop. Peter, the apostle of the circumcision, was present during Paul's fifteen days' stay; but he, too, presently after (Act 9:32), went on a circuit through Judea.

James, the Lord's brother—This designation, to distinguish him from James the son of Zebedee, was appropriate while that apostle was alive. But before Paul's second visit to Jerusalem (Gal 2:1; Act 15:1-4), he had been beheaded by Herod (Act 12:2). Accordingly, in the subsequent mention of James here (Gal 2:9, Gal 2:12), he is not designated by this distinctive epithet: a minute, undesigned coincidence, and proof of genuineness. James was the Lord's brother, not in our strict sense, but in the sense, "cousin," or "kinsman" (Mat 28:10; Joh 20:17). His brethren are never called "sons of Joseph," which they would have been had they been the Lord's brothers strictly. However, compare Psa 69:8, "I am an alien to my mother's children." In Joh 7:3, Joh 7:5, the "brethren" who believed not in Him may mean His near relations, not including the two of His brethren, that is, relatives (James and Jude) who were among the Twelve apostles. Act 1:14, "His brethren," refer to Simon and Joses, and others (Mat 13:55) of His kinsmen, who were not apostles. It is not likely there would be two pairs of brothers named alike, of such eminence as James and Jude; the likelihood is that the apostles James and Jude are also the writers of the Epistles, and the brethren of Jesus. James and Joses were sons of Alpheus and Mary, sister of the Virgin Mary.

Verse 20

Solemn asseveration that his statement is true that his visit was but for fifteen days and that he saw no apostle save Peter and James. Probably it had been reported by Judaizers that he had received a long course of instruction from the apostles in Jerusalem from the first; hence his earnestness in asserting the contrary facts.

Verse 21

I came into . . . Syria and Cilicia—"preaching the faith" (Gal 1:23), and so, no doubt, founding the churches in Syria and Cilicia, which he subsequently confirmed in the faith (Act 15:23, Act 15:41). He probably went first to CÃ&brvbrsarea, the main seaport, and thence by sea to Tarsus of Cilicia, his native place (Act 9:30), and thence to Syria; Cilicia having its geographical affinities with Syria, rather than with Asia Minor, as the Tarsus mountains separate it from the latter. His placing "Syria" in the order of words before "Cilicia," is due to Antioch being a more important city than Tarsus, as also to his longer stay in the former city. Also "Syria and Cilicia," from their close geographical connection, became a generic geographical phrase, the more important district being placed first [CONYBEARE and HOWSON]. This sea journey accounts for his being "unknown by face to the churches of Judea" (Gal 1:22). He passes by in silence his second visit, with alms, to Judea and Jerusalem (Act 11:30); doubtless because it was for a limited and special object, and would occupy but a few days (Act 12:25), as there raged at Jerusalem at the time a persecution in which James, the brother of John, was martyred, and Peter was m prison, and James seems to have been the only apostle present (Act 12:17); so it was needless to mention this visit, seeing that he could not at such a time have received the instructions which the Galatians alleged he had derived from the primary fountains of authority, the apostles.

Verse 22

So far was I from being a disciple of the apostles, that I was even unknown in the churches of Judea (excepting Jerusalem, Act 9:26-29), which were the chief scene of their labors.

Verse 23

Translate as Greek, "They were hearing": tidings were brought them from time to time [CONYBEARE and HOWSON].

he which persecuted us in times past—"our former persecutor" [ALFORD]. The designation by which he was known among Christians still better than by his name "Saul."

destroyed—Greek, "was destroying."

Verse 24

in me—"in my case." "Having understood the entire change, and that the former wolf is now acting the shepherd's part, they received occasion for joyful thanksgiving to God in respect to me" [THEODORET]. How different, he implies to the Galatians, their spirit from yours!

Next: Galatians Chapter 2