Gann's Commentary on the Bible

Book Comments

GALATIANS

Introduction

AUTHOR AND RECIPIENTS: Galatia was not a city but a Roman district and Paul addressed this letter to all of the churches (congregations) within that district. Roman districts frequently changed boundaries and it is believed that when this letter was written the cities of Antioch, Iconium, Lystra, Derbe and possibly others were included in the area. Galatia was located in the center of the interior of the great peninsula now called Asia Minor and the country of Turkey today.

Paul and Barnabas started all of those congregations on their first missionary journey described in Acts 13-14.

DATE: This brief letter to the Galatians is the first of Paul’s New Testament letters that have been preserved for us. It was written to those churches founded on his first missionary journey (AD 46-47). Thus, the date of the book is about AD 48, just before or immediately after the conference in Jerusalem mentioned in Acts 15.

BACKGROUND: Paul’s work had been successful in Galatia, but shortly after he left Judaizing teachers came among them and began teaching another gospel (Galatians 1:7). These false teachers were telling these young disciples of Christ that their conversion was imperfect until they adopted and observed the requirements of the Law of Moses (Galatians 3:1-3). When Paul heard about this he wrote this epistle pointing out the error in such a doctrine. This letter explores the relationship of the Mosaic Law to the Gospel of Christ and concludes that the Law was temporary while preparing the way for Christ.

[See map of Paul’s first missionary journey]

The Bible teaches that we are saved by a number of things such as faith, grace, baptism, ourselves, works, and obedience so it cannot be said that we are saved by any one thing exclusively. Paul points out that it was by the grace of God that he was saved ("called me though his grace," Galatians 1:15) and that God had directed the means of salvation by his grace down through time (see the allegory in Galatians 4:21-31) and tells the Galatians that they are saved by the grace of God. However, they set aside this grace if they attempt to retain the Law of Moses or parts of the law as binding upon Christians, in fact, when they do this they fall from grace (Galatians 5:4) Cf. Ephesians 2:8. Faith is inseparably tied to grace and to abide in the grace of God one must possess an active faith. Justification by faith is covered by Paul in chapter 3 verses 23-29 which should be read and studied diligently.

Outline of Galatians

A brief outline of the book would be:

1) Defense - chap 1-2;

2) Doctrine - chap 3-4;

3) Duty - ch. 5-6.

I. Introduction 1:1-5

II. Paul’s Arguments For His Apostleship 1:6-2:21

A. Warning against perverting the gospel 1:6-10

B. Paul’s apostleship was from God 1:11-17

C. His apostleship was not from man 1:18-24

D. His apostleship recognized by others 2:1-10

E. His message was maintained before Peter 2:11-14

F. His message was according to God’s plan 2:15-21

III. Paul’s Arguments For The Gospel 3:1 - 4:31

A. The Holy Spirit was received by faith 3:1-5

B. Abraham was justified by faith 3:6-9

C. The curse of the law 3:10-14

D. The law cannot annul the promise 3:15-18

E. The purpose of the law 3:19-22

F. Sons of God through faith and baptism 3:23-4:7

G. Legalism is no better than paganism 4:8-10

H. Rehearses his points of contact with them 4:11-18

I. The two covenants are contrasted 4:19-31

IV. Paul’s Arguments for Christian Living 5:1 - 6:16

A. The danger of falling from grace 5:1-12

B. The law of love 5:13-15

C. The war between the Spirit and the flesh 5:16-26

D. The marks of spirituality 6:1-10

E. The warning against the Judaizers 6:11-16

V. Conclusion 6:17-18

Overview of Galatians--

A. Paul’s Defense of his Apostleship (1:1-2:21)

Paul begins with a declaration of his heavenly credentials as an apostle (Galatians 1:1-5) and resounding condemnation of the false teachers who are misleading the Galatians (Galatians 1:6-9). What Paul preached came by revelation from Jesus (Galatians 1:10-24) and had been endorsed by the leaders of the Jerusalem church (Galatians 2:1-10). He had even rebuked Peter when the latter was untrue to that gospel by virtue of showing partiality to Jews over Gentiles (Gal 2:11-21).

B. Paul’s explanation of his gospel. Gal. 3:1- 6:10

The gospel Paul preached demanded faith rather than ritual performance (Galatians 3:1-5). The Law of Moses was not added to nullify faith (Galatians 3:15-18) but to make men see what sin is (Galatians 3:19-22) and to bring men to Christ (Gal 3:23-4:7). Going away from the gospel to embrace the Law as a legalistic code would be surrendering to a cruel bondage (Gal Gal 4:8-31). Christians have liberty in Christ (Gal 5:1-15), yet this liberty is not to be taken as freedom to indulge the flesh ( Galatians 5:16-17). God’s people live by the Spirit (Galatians 5:18-26), help one another (6:1-5), support faithful teachers (Galatians 6:6), and do good to all ( Galatians 6:7-10).

C. Conclusion. ( Galatians 6:11-18).

The letter ends with Paul’s hand-written summary and authentication (Gal 6:11-17) and a benediction.

Some Lessons Learned From Galatians

1. We can be assured that the Gospel of Christ comes to us by revelation from God and does not originate with man (Galatians 1:11-12).

2. When we become Christians Christ is to live in us (Galatians 2:20).

3. The Law of Moses served as a "paidagogos" [a servant in charge of children] to bring men to Christ that they might be justified by faith. Now that we are mature sons we are no longer under the charge of the "paidagogos" (Galatians 3:24-25).

4. Those who are spiritually "in" Christ have been baptized into this spiritual relationship (Galatians 3:26-27).

5. As Christians we are adopted as sons of God (Galatians 3:26; Galatians 4:4-7).

6. We learn what the "works of the flesh" and the "fruits of the Spirit" are (Galatians 5:17-21; Galatians 5:22-23).

7. We learn that the principle of "sowing and reaping" applies to both the physical and spiritual realm (Galatians 6:7-8).

SERMON OUTLINE - see Galatians 2:8 "Pillars In the Church"

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Suggested Resources: The Living Word Commentary

New International Commentary, Ridderbos

A Defensive Letter:

1) of Paul’s apostleship

2) of the Gospel

3) of his motivation

Galatians - Gospel of Grace (Gospel of Liberty)

Justification by Faith vs Justification by meritorious works of the Law

Paul counters Judaizing teacher

His defense: Gal 2.15-16

He exposes the lives of the attackers.

The Gospel of Liberty (Be Free)

Salvation by Faith Defended - ch. 1-2 (Paul’s Authority)

Salvation by Faith Explained - ch. 3-4 (Paul’s Gospel)

Salvation by Faith Applied - ch 5-6 (Paul’s Ethics)

Galatians Ch 1-2 Historical Arguments

Ch 3-4 Scriptural Arguments

Ch 5-6 Practical Arguments

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Verse Comments

Verses 1–5, basically the prologue to Galatians, form only one sentence in Greek.

apostle -- Paul’s apostleship is under attack

not of men -- His commission not from Ananias or any apostle, “Not from ἀπ ̓ ap’ men.” That is, he was not “from” any body of people, or commissioned by people.

neither by man -- “Neither by or through δι ̓ di’ the instrumentality of any man.”

but -- "alla" a contrast

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.How, if Jesus not resurrected, cf. Galatians 1:11-12.

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,.

(e.g., 1 Corinthians 1:1; 2 Corinthians 1:1; Philippians 1:1; Colossians 1:1; 1 Thessalonians 1:1; Philemon 1:1). Here Paul refers to several believers without naming specific individuals.

churches -- note the plural, assemblies, congregations.

Paul’s use of the word ἐκκλησία was always in reference to local congregations.

Galatia -- This writer believes the area to be the location of the churches established on Paul’s first missionary journey. See Acts 13-14.

These would include the churches Paul founded at Antioch of Pisidia, Iconium, Lystra, and Derbe and perhaps even more that were not mentioned by Luke in Acts.

It is unfortunate for modern Bible students that Paul did not name his companions, which would have confirmed one of the two theories concerning the recipients of the letter. The Northern Theory focuses on ethnic Galatia while the Southern Theory focuses on the Roman administrative province of Galatia. Paul did not mention whether it was Barnabas (first journey) or Timothy and Silas (second journey). The name “Barnabas” occurs three times in Galatians implying the first journey. - Utley

Grace and peace -- 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 normal Greek epistolary greeting was the word charein. Paul characteristically changed this to the similar sounding Christian term charis, or grace.

The usual Greek greeting is chairein, meaning “rejoice,” but this standard Greek greeting meant the equivalent of “hello.”

God the Father and the Lord Jesus Christ ..

Lord -- The Greek term kurios is similar in meaning to the Hebrew term adon. Both were used in the sense of “sir,” “master,” “owner,” “husband,” or “lord” (cf. Genesis 24:9; Exodus 21:4; 2 Samuel 2:7; and Matthew 6:24; John 4:11; John 9:36).

The OT usage of this term comes from the reluctance of the Jews to pronounce the covenant name for God, YHWH ... So, they substituted the Hebrew adonai [Lord] which has a similar meaning to the Greek kurios [Lord]. The NT authors used this term to describe the full deity of Christ. The phrase “Jesus is Lord” was the public confession of faith and baptismal formula of the early church (cf. Romans 10:9-14). (Utley)

We have here another indirect, but clear proof of the Godhead of our Lord Jesus Christ. He is with the Eternal Father the source and giver of grace and peace, and therefore He is “the God of all grace” (1 Peter 5:10), and “the God of Peace” (Hebrews 13:20). - CBSC

1. Christ Gave Himself For out Sins.

2. Christ Gave Himself To Deliver Us From This "World"

3. ... To Deliver Us From This "Present" World.

4. ... From this "Evil" World

5. ... To Deliver Us According to "the Will of God"

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No Thanksgiving at the beginning of the epistle as usual in most of Paul’s letters (was it because of the problem that many were turning away?).

who gave himself -- The Father gave the Son. The Son gave Himself.

for -- "huper" = "in behalf of"

deliver -- NIV NASB= rescue. Rescue us from the thralldom of, &c. The same word is used of the deliverance of Joseph (Acts 7:10) and by our Lord Himself in reference to Paul (Acts 26:17). Freedom as the result of emancipation is the great blessing of the Gospel.

evil age -- “Wicked” is placed in an EMPHATIC POSITION which conveys the idea that “this is an evil, godless age” (cf. John 12:31; 2 Corinthians 4:4; Ephesians 2:2-7). (Utley)

world -- "aion" = age. The Greek word signifies, the present state of things, the world’s life, regarded in its transitory nature, as a condition of existence, rather than the material creation. Matter is not essentially evil. It becomes an instrument of evil by reason of man’s transgression of the law of God.

to whom be glory … Amen -- ‘the glory’. All the glory of the great work of Redemption, in its design, in its process, in its results, is His alone and shall be throughout eternity. - CBSC

Amen -- The word “amen,” meaning “so be it,” is used to show agreement or endorsement of what is said about God.

Amen -- A Hebrew word, signifying ‘truth,’ used to express concurrence in the prayer or praise uttered by another, especially in public worship. Deuteronomy 27:15; 1 Chronicles 16:36. From the synagogue it passed into the acts of worship of the Christian Church (1 Corinthians 14:16). Here it is employed as an emphatic affirmation of the ascription to which it is appended. Compare Psalms 72:19; Revelation 1:18, Revelation 22:20.

Verses 6–10 establish the theological theme of the entire book. It could almost be said that these few verses contain all of the theological elements which are later developed.

marvel [amazed NASB; astonished ESV; shocked NLT] -- 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.

In most of his letters, Paul followed his greeting with gratitude for his readers and a prayer for them (e.g., Romans 1:8-10; 1 Corinthians 1:4-5; Philippians 1:3-6; Colossians 1:3-5; 2 Thessalonians 1:3-12), but he found nothing to praise in the Galatian church. - NLTSB

The tone of this section is tense and dramatic. - Lenski

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.

The New English Bible puts it, you are ‘turning so quickly away’.

removed -- "removing" Present tense, (in the process) 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.

him who called you -- God, 2 Thessalonians 2:14. 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.

Paul does not explicitly name “the one who called you,” though almost without exception he uses this verb elsewhere to speak of God’s action,- NICNT

another gospel -- "heteron" = a different kind. It claimed to be the gospel, and yet it was essentially unlike the plan which he had preached as constituting the gospel.

for a different gospel -- “Different” [heteros] is sometimes used in the sense of “another of a different kind,” (cf. 2 Corinthians 11:4). In Galatians 1:7 allos is also used; it can be translated “another of the same kind in a series.” However, in Koine Greek these terms were becoming synonymous and a distinction should not be insisted upon too strongly. But, in this context, Paul obviously used both for contrast.

There are not two gospels, though the one true gospel is often perverted. The KJV translation of Galatians 2:7 has been often interpreted as referring to two gospels, one for the pagans and one for the Jews. This is an unfortunate and untrue inference, although it may have been a statement of the false teachers. - Utley

another -- "allon" another of the same kind. (See previous verse for the distinction between heteron an allon.

In order to make this point, he uses the two adjectives heteros (‘another’ in the sense of ‘different’) and allos (‘another’ in the sense of ‘a second’). - Stott

The message of the false teachers was not an alternative gospel; it was a perverted gospel.

How can we recognize the true gospel? Its marks are given us here. They concern its substance (what it is) and its source (where it comes from). - Stott

trouble -- To create a doubt in people’s mind; perplexed, anxiety, unrest.

The Greek word could be translated “disturb” and means “to shake back and forth,” meaning to agitate or stir up. Here, it refers to the deep emotional disturbance the Galatian believers experienced. - MSB

pervert -- metastrepho, (met-as-tref’-o) From G3326 and G4762; to turn across, that is, transmute or (figuratively) corrupt: - pervert, to turn.

Their desire and determination are to ‘reverse, to change to the opposite, and so stronger than to pervert or distort’ (Lightfoot). Paul regarded the new doctrine as subversive of the truth and utterly incompatible with the Gospel which he preached. - CBSC

They probably are Judaizers (see note on Judaizers Galatians 2:14). The term Judaizer refers to people who zealously promote a Jewish lifestyle according to the law and Jewish tradition. In this case, they were persuading the Galatians to practice circumcision (Galatians 6:12), as well as observe food laws (Galatians 2:12) and certain calendar cycles (Galatians 4:10). - FSB

the gospel of Christ -- It is well to note that in “the gospel of Christ” the genitive denotes the author. It is the gospel which emanates from Christ, which he has entrusted to his apostle. This is not the objective genitive: the gospel “about” Christ. - Lenski

Christ is at once its Author, its theme, its substance. Elsewhere it is termed the ‘Gospel of God’ (Romans 1:1), and the ‘Gospel of His Son’ (Romans 1:9). - CBSC

...people whose goal is to “pervert” the good news about Christ (see also Galatians 5:7, Galatians 5:10). - NICNT

FALSE TEACHERS - 2 Corinthians 11:13-15, 2 Timothy 4:2-4, 1 Timothy 4:1-3, Matthew 24:24, Acts 20:28-30, Galatians 1:7-9, Deuteronomy 18:21-22.

To Support false teachers is Sinful- 2 John 1:10-11.

But -- "alla"

we -- That is, we the apostles.

The Galatians should receive no messenger, regardless of how impeccable his credentials, if his doctrine of salvation differs in the slightest degree from God’s truth revealed through Christ and the apostles. - MSB

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. - BN

[ The Spaulding manuscript that ante dates the Book of Mormon, alleged history of the American Indians.]

Mormonism is an example of a religion that is based on revelation supposedly given by an angel and that teaches a [different] gospel - ESVSB

let him be accursed -- Greek ἀνάθεμα anathēma. On the meaning of this word, see the notes at 1 Corinthians 12:3; 1 Corinthians 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. - BN

The Greek word anathema refers to devoting someone to destruction in eternal hell (cf. Romans 9:3; 1 Corinthians 12:3; 1 Corinthians 16:22). - MSB

Paul’s point is that those who preach a perversion of the gospel of God’s grace should be delivered to God for judgment since they are contrary to His very purposes.

See 2 3:16 note for the "Authority of the Bible"

As we have said before -- This refers to what Paul taught during an earlier visit to these churches, not to a previous comment in this epistle. - MSB

[See PC on this verse for similarity to 2 Corinthians 13:2.]

anyone -- Paul turns from the hypothetical case of v. 8 (the apostle or heavenly angels preaching a false gospel) to the real situation faced by the Galatians. The Judaizers were doing just that, and were to be devoted to destruction because of their damning heresy. - MSB

any other gospel -- It is impossible to translate this verse literally. The passage implies the perfection of the Gospel which Paul had preached. To add to it was to impugn this perfection. “If any man preach to you as Gospel anything besides that which we have preached.” Romanist writers contend for the rendering ‘against’. But in this case ‘besides’ is ‘against’. - CBSC

that which you have received -- The VERB “received” is a technical term in rabbinical writings for “the Oral Tradition,” indicating Paul was passing on a tradition (cf. 1 Corinthians 15:3), but the context is emphatic that he did not receive this tradition from men.- Utley

accursed -- anathema, see note on Galatians 1:8.

The word, ἀνάθεμα, ‘anathema’, rendered by ‘accursed’ in the KJV is the Septuagint equivalent of the Hebrew çÆøÆí (Deuteronomy 7:26; Joshua 6:17-18, &c.), and is used to denote a person or thing devoted to destruction, because accursed of God. The exact expression occurs in only one other passage of the N. T., 1 Corinthians 16:22, - CBSC

For -- The particle ‘for’ connects this verse with what precedes. ‘I speak thus decisively and strongly, for in the first place my motives are pure and cannot be impugned; and secondly (vv. 11 foll.) the truths which I deliver are a revelation from God.’ - CBSC

now -- ‘at this stage of my ministry.’ He could not be charged with a desire for popularity, which leads men to sinful concessions. He may be indirectly referring to the case of Peter, which is fully narrated, Galatians 2:11. - CBSC

The insertion of “now,” which repeats the “now” of Galatians 1:9, restricts us to the thought of what Paul is doing with these startling verdicts. It is as plain as day that he is neither seeking the approval of men nor trying to curry favor with men. - Lenski

persuade men, or God -- The one word ‘persuade’, which cannot properly be applied to God, is used with both nouns by the grammatical figure Zeugma. “Can it be said of me now, that I am courting the favour of men, or am I seeking the favour of God?” The word rendered ‘persuade’ is translated “made … their friend”, Acts 12:20. For the more common use of the verb, comp. 2 Corinthians 5:11, “we persuade men.” - CBSC

persuade -- "seeking the favor" NASB, RSV; "seeking the approval" ESV; "trying to win the approval of" NIV;

seeking to please -- Paul was being accused of easing the requirements of obedience to the law for Gentile believers (non-Jewish people who believed in Jesus). - FSB

still pleased men -- Does this ["still"] imply that he never appealed to men or that it was a confession that as a zealous Pharisee in his earlier days he did attempt to please men (i.e. Pharisee, Galatians 1:14)? - Utley

[This was ] Paul’s previous motivation when he used to persecute Christians on behalf of his fellow Jews. - MSB (Matthew 6:24; Ephesians 6:6; Colossians 3:22)

Paul poses two absolutely incompatible goals: pleasing man, or pleasing God. There is no possibility of combining the two. - ESVSB

a bond servant of Christ -- Paul had become a willing slave of Christ, which cost him a great deal of suffering from others (Galatians 6:17). Such personal sacrifice is exactly opposite the goal of pleasing men (Galatians 6:12). - MSB

bond-servant of Christ -- This is an allusion to Christ’s teaching that one cannot serve two masters (cf. Matthew 6:24). “Bond-servant” may have been used by Paul to refer to (1) Jesus as Lord and Paul as slave; - Utley

Being Christ’s servant requires fidelity to Christ, regardless of how people respond (cp. Acts 5:29; Ephesians 6:5-6; 1 Thessalonians 2:3-6). - NLTSB

Galatians 1:11–2:21 divides into the following areas:

1. Paul was not dependent on the Apostles in Jerusalem, Galatians 1:11-24.

2. Paul was recognized by the Church in Jerusalem, Galatians 2:1-10.

3. An example of Paul’s equality, Galatians 2:11-21.

But -- v.12 "alla" to show contrast.

gertify -- make known, proof of Jesus’ resurrection. Galatians 1:1

make known to you -- The strong Greek verb Paul used here often introduced an important and emphatic statement (1 Corinthians 12:3; 2 Corinthians 8:1). - MSB

gospel --

1) Not after man

2) Neither received it of man

3) Neither was I taught it by man

4) But by the revelation of Jess Christ

gospel ... preached by me -- This begins a phrase which repeats the twin disclaimers of Galatians 1:1. Paul claimed that his message does not have a human origin (cf. 2 Thessalonians 2:13; 2 Peter 1:20-21). He further asserted that he did not receive it from any human, but that it was taught to him by a revelation from Jesus Christ (cf. Ephesians 3:2-3). He stated this three times in verses Galatians 1:11-12! - Utley

not after man -- i.e. not in accordance with human notions or conceptions, ... It was communicated to Paul by direct revelation from God. - CBSC

not of human origin -- Paul began the letter with a defense of his apostleship—it came from God, not people. His argument here is similar, but this time it is not about himself, but his gospel. - FSB

INSPIRATION - 2 Timothy 3:16, 2 Peter 1:21, 1 Corinthians 14:37, 1 Thessalonians 2:13, Galatians 1:11-12, Matthew 17:5, Luke 1:68-70,

For -- "gar" = "because"

I -- "I" (ἐγὼ is emphatic in the Greek.

The ἐγὼ (“I myself”) is inserted in the Greek, as contrasting the preacher with those to whom the gospel had been preached (ver. 11), in the same way as it is inserted in 1 Corinthians 11:23, “I myself received (ἐγὼ παρέλαβον) of the Lord that which also I delivered unto you.” - PC

neither received it from man, nor was I taught it -- In contrast to the Judaizers, who received their religious instruction from rabbinic tradition. Most Jews did not study the actual Scriptures; instead they used human interpretations of Scripture as their religious authority and guide. Many of their traditions not only were not taught in Scripture but also contradicted it (Mark 7:13). - MSB

The commission to Ananias (Acts 9:10, &c.) is not at variance with this declaration. It does not appear that he made any communication of religious knowledge to Paul (Galatians 1:18-19). - CBSC

not of human origin -- Paul began the letter with a defense of his apostleship—it came from God, not people. His argument here is similar, but this time it is not about himself, but his gospel. - FSB

But -- "alla" contrast.

through [by] the revelation -- This refers to the unveiling of something previously kept secret—in this case, Jesus Christ. While he knew about Christ, Paul subsequently met Him personally on the road to Damascus and received the truth of the gospel from Him (Acts 9:1-16). - MSB

revelation of Jesus Christ -- Just as the other apostles had been taught by Jesus for about three years (Acts 1:22) so was Paul in Arabia (Galatians 1:17-18)for about three years, it was most like during this time that the gospel was revealed to Paul by the Lord. 2 Corinthians 12:7; 2 Corinthians 12:1. (Also see ; 1 Corinthians 11:23; 1 Corinthians 15:3-4.)

The Greek sentence construction shows that Jesus Christ may be either the subject or the object, the Revealer or the Revealed, but apparently both is intended (cf. Galatians 1:16) (CBSC)

Paul herein presents Jesus Christ as having revealed to him the gospel. This does indeed appear to be the meaning of the phrase, “the revelation of Jesus Christ” in Revelation 1:1, just now referred to. - PC

of Jesus Christ -- This may be either SUBJECTIVE GENITIVE CASE (emphasizing Jesus as the agent of the revelation) or OBJECTIVE GENITIVE CASE (emphasizing Jesus as the content of the revelation). - Utley

For -- "gar", let me give you reason.

Four fold - historical argument. (see Galatians 1:15; Galatians 2:1 )

1. Time before Paul’s conversion

Paul: 1) The Persecutor; 2) The Preacher; 3) The Prisoner

Paul: A scholar: power (Philippians 3:6-8 Acts 26:4-5 ff)

you have heard -- Probably from Paul himself as well as his colleagues, and maybe even his enemies had told them something about Paul’s background. Paul was a well known figure in leading the persecution against Christians, Acts 9:1-2, Acts 7:58.

conversation -- i.e. "my manner of life". Paul was converted at the height of his fury against Christians.

former way of life -- Before his encounter with the risen Christ on the road to Damascus, Paul was a strict Jew and zealous opponent of Christianity (Acts 7–9; Acts 22:2–11; Phil 3:1–15). - FSB

the Jews’ religion [Judaism] -- One word in the original, which does not occur elsewhere in the N. T. except in Galatians 1:14. From the use of the corresponding verb, we may regard it as referring not to the religion revealed to the Jews in the writings of Moses and the prophets, but that which was its actual development in Paul’s day, when the word of God had been overlaid and ‘made of none effect’ by the traditions of the Scribes and Pharisees, and the puerile conceits of the Rabbinic expositors. - CBSC

“Judaism” seems to refer to Pharisaism (cf. Acts 26:4-5). After the destruction of Jerusalem in a.d. 70 by the Roman general Titus, the Pharisaic party moved to the city of Jamnia. The Sadducean element was completely eliminated and Pharisaism developed into modern rabbinical Judaism. Paul mentioned something of his life as a zealous Pharisee in Philippians 3:4-6. - Utley

persecuted -- The tense of this Gr. verb emphasizes Paul’s persistent and continual effort to hurt and ultimately exterminate Christians. - MSB

The imperfect “was persecuting,” as well as the following, “was making havoc and was advancing,” points to what he was doing when God interposed in the manner described in vers. 15, 16. - PC

The same sad confession is made 1 Corinthians 15:9. There is solemnity in the addition of the words “of God”. The identical expression occurs in the Greek version of Nehemiah 13:1. - CBSC

beyond measure -- "Paul’s point that he so persecuted Christians no man could have reached him, only a resurrected Christ." (Wharton)

advanced ... beyond -- The Gr. word for “advanced” means “to chop ahead,” much like one would blaze a trail through a forest. Paul blazed his path in Judaism (cf. Philippians 3:5-6), and because he saw Jewish Christians as obstacles to its advancement, he worked to cut them down. - MSB

Judaism -- One word in the original, which does not occur elsewhere in the N. T. except in Galatians 1:13. See the word as defined in this context, Galatians 1:13.

my contemporaries -- This refers to Paul’s fellow rabbinical students in Jerusalem. No one is more enthusiastic than a first-year theology student! [Paul was then a young man, Acts 7:58.] The Jewish zeal for the Law was/is actually devotion and zeal without knowledge and truth (cf. Romans 10:2 ff.). - Utley

my own nations -- ἐν τῷ γένει μου; The Jewish physical Israel. Elsewhere also Paul uses the word (γένος) “nation” to denote the Jewish people (Philippians 3:5; 2 Corinthians 11:26). .

zealous -- Literally a zealot (Acts 21:20). Paul by birth and by early education was associated with the extreme party of the Pharisees, who were marked by their bigoted adherence to the traditional interpretations of the Old Testament, as distinct from the written text. - CBSC

exceedingly zealous -- Paul had one speed, full throttle!

Paul, a sincere, prominent, fanatic.

Paul demonstrated this by the extent to which he pursued and persecuted Christians (cf. Acts 8:1-3; Acts 26:11). - MSB

traditions -- This rabbinic teaching was the foundation of Jewish life in the first century A.D., particularly for the Pharisees (cf. Mark 7:3-5). ESVSB

traditions handed down by my forefathers -- Refers to Pharisaic traditions that likely include the Jewish law as well as oral traditions concerning its interpretation (compare Mark 7:5; Acts 22:3). - FSB

traditions of my fathers -- The oral teachings about OT law commonly known as the “Halakah.” This collection of interpretations of the law eventually carried the same authority as, or even greater than, the law (Torah) itself. Its regulations were so hopelessly complex and burdensome that even the most astute rabbinical scholars could not master it by either interpretation or conduct. - MSB

The Oral Tradition was ... Later codified in the Babylonian and Palestinian Talmuds, it resulted in formalism and folklore instead of a vital faith relationship (cf. Isaiah 29:13; Colossians 2:16-23; 2 Timothy 3:1-5). - Utley

traditions of my fathers -- By ‘traditions’ we must understand religious teaching and precept handed down orally from father to son, whether ultimately committed to writing or not. The word occurs twelve times in the N. T. and is always used in the Gospels in a disparaging sense. Compare for example Matthew 15:6, Matthew 15:9; Mark 7:9; so Colossians 2:8.

In 1 Corinthians 11:2 (where it is rendered ‘ordinances’) and in 2 Thessalonians 2:15, 2 Thessalonians 3:6, it refers to oral directions given by Paul, of which some (as that contained in 1 Corinthians 16:1-2) were temporary and special, others subsequently embodied in writing.

Here Paul is referring to the traditions which were held and transmitted by the ‘most straitest sect’ of the Jewish religion (Acts 26:5). Similarly Peter, addressing the Jews of the dispersion, who had embraced Christianity, reminds them that they had been redeemed from their vain manner of life, handed down by tradition from their fathers (1 Peter 1:18). - CBSC

fathers -- Phariseeic fathers.

Four fold - historical argument.

1. Time before Paul’s conversion (see Galatians 1:13 Galatians 2:1)

2) Time Immediately After Conversion v. 15-24

Paul: 1) Separated; 2) Called; 3) Son Revealed in Paul

v.16 the reason: to preach among the gentiles.

cf. Jeremiah, Jeremiah 1:5, Jeremiah 1:10.

it pleased God --

... we must humbly recognise this good pleasure of God as the source of every blessing which the Gospel conveys to us.- CBSC

separated me -- The good pleasure was from all eternity, the setting apart was at birth, the call was on the road to Damascus, the revelation, then and subsequently. - CBSC

who separated me [set me apart] -- The OT prophets Jeremiah and Isaiah described their callings in similar ways (Jeremiah 1:5; Isaiah 49:1). This phrase signals that Paul’s ministry is a continuation of God’s work and voice in the world.

Prophets and apostles both possessed authority to speak on God’s behalf and remind their audience to live according to God’s promises. Additionally, Paul assumed the role of a prophet by pronouncing a curse upon those who distort the gospel. - FSB

from my mother’s womb -- Means “from the day I was born.” - NIVZSB

The emphasis is again on God’s initiative: - ESVSB

separated me from my mother’s womb -- Paul is not talking about being born, separated physically from his mother, but being separated or set apart to God for service from the time of his birth. The phrase refers to God’s election of Paul [to be His messenger] (cf. Isaiah 49:1; Jeremiah 1:5; Luke 1:13-17; Romans 9:10-23). - MSB

called me -- Paul is alluding to the call of some OT prophets, particularly Jeremiah (cf. Jeremiah 1:4-5, or the Servant of YHWH, Isaiah 49:1, Isaiah 49:5). He felt a divine call to the ministry. This is another way of asserting that his authority and apostleship were not from men (cf. Galatians 1:1; Galatians 1:11-12). The concept of being “called” by God is emphasized in Paul’s personal testimony (cf. Acts 9:1-19; Acts 22:1-16; and Acts 26:9-18). - Utley

Since Paul’s calling had been undoubtedly supernatural and abundantly clear, he did not need to consult with any man, nor did he need the approval of the other apostles. He had himself seen and received his commission by the risen Christ.

Paul’s calling was specifically to proclaim the Good News about Jesus to the Gentiles (NLT) (Galatians 2:7)

through his grace -- God’s favor. Paul was divinely selected by God to a specific work, as had the OT prophets and the other apostles of Christ.

pleased God -- to reveal his Son -- to Paul.

Gal. 1:16–2:1, where it is said that the second journey of the Apostle Paul to Jerusalem took place seventeen years after his conversion. - Caspari, p. 2

to [in] me -- There is discussion as to whether this phrase is to be translated "to me" or "in me."

The Greek is ἐν ἐμοὶ, a preposition with an emphatic form of moi G3427

The simpler form of G1698; to me: - Strong

The context seems to favor the translation "to me"; That God chose to reveal the risen Christ to Paul, thus qualifying him to be a witness of the resurrection. (Acts 1:22, 1 Corinthians 9:1)

The phrase “in me” has been much debated. Some believe it means that God revealed Jesus to Paul while others think it means that God revealed Jesus through Paul. Both are true. The Revised English Bible translation combines both possibilities (“to reveal His Son in and through me”). - Utley

Christ had been revealed to St Paul when He was seen by him in the flesh (1 Corinthians 9:1). But a more blessed revelation was vouchsafed, when Christ was revealed within him. - CBSC

among the Gentiles -- Paul directed his ministry primarily to the non-Jewish people (Acts 9:15; Acts 22:21). He considers his missionary work a fulfillment of what God spoke through the prophet Isaiah about being a light to the Gentiles (Acts 13:46-47; Isaiah 49:6) [cf. Romans 1:13-16; Romans 11:13; Romans 15:18]- FSB

immediately … blood -- How natural it would have been to turn for counsel and support in this great crisis of his life, to some of those in Damascus who were already ‘disciples of the Lord’! (Acts 9:1). Instead however of thus conferring with flesh and blood, or going to Jerusalem to consult the Apostles in that city, he went into Arabia. - CBSC

with flesh and blood -- i.e. with man, weak and fallible. A Hebraism. Matthew 16:17; Ephesians 6:12; Hebrews 2:14. - CBSC

I did not go up -- Rather than immediately traveling to Jerusalem to be instructed by the apostles, Paul instead went to Nabatean Arabia, a wilderness desert that stretched E of Damascus down to the Sinai peninsula. After being prepared for ministry by the Lord, he returned to minister in nearby Damascus. - MSB

go up -- The situation of Jerusalem was on a hill, and it was also the Jewish metropolis, the political centre ... of the nation. “Thither the tribes went up, the tribes of Jehovah,” Psalms 122:4. - CBSC

apostles before me -- Paul admits the fact of the priority of the other apostles in point of time, while repudiating the inference that they had any greater authority than himself. ... For the construction we may compare Romans 16:7, - CBSC

Paul put his own apostleship in the same category as the original disciples (see 1 Corinthians 9:1; 1 Corinthians 15:5-9; cp. Acts 1:22; Acts 10:41). - NLTSB

but I went -- The journey to Arabia and back to Damascus probably takes place in the compass of Acts 9:22. (After his return to Damascus his powerful confrontation with the Jews met with opposition from the civil authorities, 2 Corinthians 11:32, and his subsequent escape from the city in found in Acts 9:23-26.)

Arabia -- In Graeco-Roman sources of this era, the term “Arabia” was used broadly, referring to the northern Sinai, and Midian. See Galatians 4:25 - FSB

In the interval between Paul’s conversion A.D. 37 and his visit to Jerusalem A.D. 40, Paul would seem to have sought retirement in the desert of Arabia. This is not mentioned in the narrative in Acts. There he was prepared by God for the task that had been revealed to him, Acts 9:15-16; Acts 26:16-18. Paul then returned to Damascus, and when at length the Jews conspired to take away his life, he made his escape and fled to Jerusalem (Acts 9:23-26). He refers to this incident in 2 Corinthians 11:32. - (CBSC)

God’s revelation of the Gospel to himself, that Paul speaks of in Galatians 1:12, was apparently during this time. Paul knew the OT scriptures (Acts 22:3) and the claims of the first Christians (see Acts 8:1) and from others since his conversion. (NLTSB)

Damascus -- One of the oldest cities in the world, first mentioned in the history of Abraham (Genesis 14:15, Genesis 15:2). It was conquered by David (2 Samuel 8:5-6).

It eventually fell under Roman power, and in the time of Paul it was included in the territory of Aretas, an Arabian prince (2 Corinthians 11:32) who was father-in-law of Herod Antipas, and who held his kingdom by privilege from the Romans.

It is 133 miles north of Jerusalem and 60 miles east of the Mediterranean Sea.

after -- After Paul’s conversion, and call, Galatians 1:15-17.

after three years -- By specifying the length of time, Paul is offering support for his claim that the apostles did not teach him the gospel in Jerusalem; rather, his revelation of the gospel came directly from Jesus Christ. - FSB

It was not till three years after his conversion that St Paul went up to Jerusalem to visit Peter. - CBSC

Since a “year” could mean any part of a year (e.g., December of one year; January of another), “three years” can mean any period of time from roughly 14 months to a full three years. - ESVSB

three years -- Acts 9:20; Just as the twelve sat at Jesus’ feet about three years, so did Paul! (Galatians 1:16; )

If Paul’s conversion was in a.d. 33, then this places the first Jerusalem visit c. a.d. 36. It probably corresponds to the stay in Jerusalem in Acts 9:26-29.

went up to Jerusalem -- Travelers in Israel always speak of going up to Jerusalem because of its higher elevation (see Acts 18:22). - MSB

to see -- Better translated, “to become acquainted with.” - MSB

to see -- to become personally acquainted with. The word in the original is used of those who visit great and famous cities. He was introduced to the Apostles by Barnabas (Acts 9:27). - CBSC

Cephas -- Refers to Simon Peter, an apostle of Jesus and one of the key leaders of the church at Jerusalem. Paul acknowledges that he met Cephas, but he emphasizes that he did not learn the gospel from him. - FSB

Paul seems to be making the point that he did not see or confer with the twelve, but only saw Peter.

fifteen days -- Paul does not disguise the fact that he spent a fortnight in the society, perhaps as the guest of Peter.... Part too (perhaps a great part) of the time was spent in disputation with the Grecian Jews. The visit was terminated by their conspiring to take his life (Acts 9:29-30), and by a command of the Lord in a vision to go unto the Gentiles (Acts 22:17-21). - CBSC

Luke in Acts 9:29-30 explains why the visit was so short. As Paul sought to preach Christ to the Hellenistic Jews (probably those of the synagogues that previously knew him, Acts 6:9; Acts 7:58) like the Jews of Damascus they were intend on killing him. When they couldn’t answer Paul’s arguments, they decided to kill the messenger. So the brethren that has become acquainted with Paul in this short time sent Paul away for his safety. The other leaders in Judea didn’t have time to get to know Paul by face.

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. - NLTSB

saw none ... apostles -- έἰ μή, ei mē, From G1487 and G3361; if not: - but, except (that), if not, more than, save (only) that, saving, till. - Strong

Thayer Definition: 1) if not, except, but

It seems that the writer here expresses, "Of the apostles I only saw Cephas, but I did see James ..."

The other Apostles were probably absent from Jerusalem at this time, on a missionary tour, visiting and confirming the Churches of Judæa and Galilee and Samaria. - CBSC

The short time Paul was there (due to the Hellenistic Jews trying to kill him) and being sent away by the brethren Paul didn’t have time to come face to face with all the apostles.

This almost certainly implies that James is counted among “the apostles,” even though he was not one of the original 12 (see note on 1 Corinthians 9:4-5). Acts 9:27 refers to Barnabas introducing Paul to “the apostles” in Jerusalem. Paul’s statement here means that “the apostles” in Acts 9:27 refers to Peter and James. - ESVSB

except James -- cf. Galatians 2:9; Galatians 2:12; Acts 15:13;

“Other of the apostles I saw not, but James, the brother of the Lord.” The A. V. would lead to the conclusion that James was one of the Apostles, in the same sense as Peter was an Apostle, i.e. one of the Twelve. But it is almost certain that ‘save’ is an incorrect rendering, as in Luke 4:26-27 (where indeed it makes nonsense of the passage). ... St James may still have been spoken of as an Apostle in the wider sense, in which it is now generally admitted the term is used in N. T. - CBSC

If one believes Paul did intend to call James "an apostle" it would "be in in the same sense as Barnabas (cf. Acts 14:4, Acts 14:14); Andronicus and Junias (cf. Romans 16:7); Apollos (cf. 2 Corinthians 4:9); Epaphroditus (Philippians 2:25); or Silvanas and Timothy (cf. 1 Thessalonians 2:6; Acts 18:5). This James was identified as the Lord’s half-brother (cf. Matthew 13:55; Mark 6:3), in order to differentiate him from James the Apostle, part of the Inner Circle, who was killed very early (cf. Acts 12).+ - Utley

James, the Lord’s brother -- It would seem that whatever we understand by the ‘Lord’s brethren’, they were not of the number of the Twelve. For we are expressly told that towards the close of our Lord’s earthly ministry, His brethren did not believe on Him (John 7:5). - CBSC

Several biblical passages (cf. Acts 12:17; Acts 15:13; Acts 21:18; 1 Corinthians 15:7; and James 1:1) indicate that James was a very important leader in the Church in Jerusalem. - Utley

• ·For an "Excursus: James, The Brother of the Lord" see NICNT, Galatians 1:18-19.

concerning the which I write -- The directness of this statement indicates that Paul had been accused by the Jewish legalists of being a liar, who was shameless or deluded. - MSB

Considering that the vital question of St Paul’s credentials was at stake, we need not wonder at this solemn asseveration and appeal to the judgment of God. - CBSC

I assure you before God -- Paul here takes an oath to emphasize the truthfulness of his account of his trip to Jerusalem. - NLTSB

Paul knew the seriousness of oath-taking and still felt that it was important to assert his truthfulness by God (cf. Romans 9:1; 1 Timothy 2:7). Paul also employed God as a witness to his truthfulness elsewhere (cf. Romans 1:9; 2 Corinthians 1:23; 2 Corinthians 11:31; 1 Thessalonians 2:5, 1 Thessalonians 2:10). Paul was certain of the divine origin and content of his message. - Utley

I am not lying -- “What I am writing to you” may be regarded as a pendent nominative. ἰδοὺ is an interjection as the accent shows and has no object; but the formula of solemn assurance: “lo, before God,” has adverbial force and thus has the ὅτι clause as its subject, “that I am not lying.” - Lenski

Afterward I came ... Paul here omits a circumstance recorded by Luke Acts 9:291 of the controversy which he had at Jerusalem with the Grecians (Hellenists). It was not material to the purpose which he has here in view, which is to state that he was not indebted to the apostles for his knowledge of the doctrines of Christianity. He therefore merely states that he left Jerusalem soon after he went there, and traveled to other places.

the regions of Syria -- Syria was between Jerusalem and Cilicia. Antioch was the capital of Syria, and in that city and the adjacent places he spent considerable time; compare Acts 15:23 Acts 15:41.

Cilicia -- This was a province of Asia Minor, of which Tarsus, the native place of Paul, was the capital; see the note at Acts 6:9.

still unknown -- Paul couldn’t have got his gospel from the apostles, or Judean churches! So, where did he get it? By revelation! Galatians 1:16; Galatians 2:2.

the churches of Judea -- Assemblies of like-minded groups. Those which were out of Jerusalem. Even at the early period of the conversion of Paul there were doubtless many churches in various parts of the land,

which were in Christ -- Assemblies of believers in Christ.

The design of mentioning this is, to show that he had not derived his views of the gospel from any of them. He had neither been instructed by the apostles, nor was he indebted to the Christians in Judea for his knowledge of the Christian religion.

they were hearing -- They had no direct communication with Paul, but the remarkable fact of my conversion had been reported to them. It was a fact that could hardly be concealed; see the note at Acts 26:26.

now preaches the faith -- Believers in Judea were now hearing or learning of the complete reversal of Paul’s life and behavior.

glorified God -- They praised God on the account of Paul’s conversion. A persecutor had become a preacher of the gospel.

[See Barnes’ extended comments on one’s reaction to such a conversion.]