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÷÷GALATIANS 1
GALATIANS 1
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Salutation | Greetings | The Salutation | Salutation | Address |
1:1-5 | 1:1-5 | 1:1-5 | 1:1-2 | 1:1-5 |
1:3 | ||||
1:4-5 | ||||
There is No Other Gospel | Only One Gospel | The Galatian Apostasy | The One Gospel | A Warning |
1:6-9 | 1:6-10 | 1:6-10 | 1:6-9 | 1:6-10 |
1:10 | 1:10 | |||
How Paul Became An Apostle | Call to Apostleship | Paul's Vindication of His Apostleship | How Paul Became an Apostle | God's Call |
1:11-12 | 1:11-17 | 1:11-12 | 1:11-12 | 1:11-24 |
1:13-17 | 1:13-17 | 1:13-14 | ||
1:15-19 | ||||
Contacts at Jerusalem | ||||
1:18-24 | 1:18-24 | 1:18-24 | ||
1:20 | ||||
1:21-24 |
READING CYCLE THREE (see "Bible Interpretation Seminar")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
CONTEXTUAL INSIGHTS
WORD AND PHRASE STUDY
÷GALATIANS 1:1-5
NASB (UPDATED) TEXT: GALATIANS 1:1-5
1Paul, an apostle (not sent from men nor through the agency of man, but through Jesus Christ and God the Father, who raised Him from the dead), 2and all the brethren who are with me, to the churches of Galatia: 3Grace to you and peace from God our Father and the Lord Jesus Christ, 4who gave Himself for our sins so that He might rescue us from this present evil age, according to the will of our God and Father, 5to whom be the glory forevermore. Amen.
1:1 "Paul" Saul of Tarsus is first called Paul in Acts 13:9. It is probable that most Jews of the "diaspora" had a Hebrew name and a Greek name. If so, then Saul's parents gave him this name but why, then, does "Paul" suddenly appear in Acts 13? Possibly (1) others began to call him by this name or (2) he began to refer to himself by the term "little" or "least." The Greek name Paulos meant "little." Several theories have been advanced about the origin of his Greek name.
Some have seen this "leastness" as the origin of the self-chosen title. However, in a book like Galatians, where he emphasized his independence and equality with the Jerusalem Twelve, this option is somewhat unlikely (cf. 2 Cor. 11:5; 12:11; 15:10).
▣ "an apostle" "Apostle" comes from one of the Greek words "to send" (apostellō). Jesus chose twelve of His disciples to be with Him in a special sense and called them "Apostles" (cf. Mark 6:30; Luke 6:13).
Paul asserted his apostleship in all of his letters except for Philippians, 1 and 2 Thessalonians, and Philemon. This introductory paragraph is one of the strongest affirmations of his apostleship found in any of his letters, due to the situations in the churches where false teachers tried to refute his gospel by attacking him personally.
SPECIAL TOPIC: SEND (apostellō)
NASB | "not sent from men, nor through the agency of man" |
NKJV | "not from men nor through man" |
NRSV | "sent neither by human commission nor from human authorities" |
TEV | "did not come from man or by means of man" |
JB | "who does not owe his authority to men or his appointment to |
any human being" | |
Peshitta | "not sent by men nor appointed by man" |
REB | "commissioned not by any human authority or human act" |
This underscores one of Paul's major emphases, that his apostleship originated from a divine, not human, source (cf. Gal. 1:12,16). The false teachers may have alleged that Paul received his gospel from: (1) the Twelve in Jerusalem (cf. Acts 9:19-22); or (2) the Mother Church, but he had subtly changed this gospel that he had been given. Paul defended himself in this regard because the gospel itself, not his credentials or reputation, was at stake (cf. 2 Corinthians 10-13).
▣ "but through Jesus Christ and God the Father" Note Paul's bold assertion that he received his revelation and the content of the gospel from the resurrected, glorified Jesus Himself (cf. Gal. 1:12). Although Paul did not fit the criteria of apostleship found in Acts 1:21-22, he believed he was called by the Lord to perform this specific task (i.e., Apostle to the Gentiles).
"Jesus" means "YHWH saves" (cf. Matt. 1:21). It is the same as the Hebrew name Joshua. When this term is used alone in the NT, it emphasizes the humanity of Jesus (cf. Eph. 4:21).
"Christ" is equivalent to the Hebrew term, Messiah or Anointed One, which emphasizes the OT promise of the uniquely called, divinely inspired, coming One to bring in the New Age of righteousness.
"Jesus Christ" and "God the Father" are linked by one PREPOSITION which was the NT author's way of asserting the full Deity of Christ; this occurs both in Gal. 1:1 and Gal. 1:3 (cf. 1 Thess. 1:1; 3:11; 2 Thess. 1:2,12; 2:16).
God is Father, not in the sense of sexual generation or chronological precedence, but interpersonal relationship and leadership, as in a Jewish home.
SPECIAL TOPIC: CHRIST JESUS AS LORD
SPECIAL TOPIC: FATHERHOOD OF GOD
▣ "who raised Him from the dead" Paul emphasizes that it was God the Father, who raised Jesus from the dead. It was both the Father and the Son who gave him the gospel. Paul may have been asserting that he was called by the Risen Lord while the Twelve in Jerusalem were called by the still-human Lord, although this may be reading too much into the phrase.
In most passages, it is God the Father who raised Jesus from the dead and thereby gives Him the divine stamp of approval on His ministry (cf. 2 Cor. 4:14; Acts 2:24; 3:15; 10:40; Rom. 6:4; 1 Pet. 1:21). In Rom. 8:17 it is God the Spirit who raises Jesus from the dead. However, in John 10:17-18, God the Son asserts that He laid down His own life, and took it up again. This shows the fluidity between the work of the persons of the Trinity.
SPECIAL TOPIC: THE RESURRECTION
1:2 "and all the brethren who are with me" 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 and, therefore, the early date.
Paul uses "brethren" often in this letter (cf. Gal. 3:15; 4:12; 5:11; 6:18), possibly because his message to these churches was so pointed, stern, or even combative. Paul often introduced new subjects by beginning with "brothers."
▣ "to the churches of Galatia" Again, the exact location of these churches remains undetermined.
SPECIAL TOPIC: CHURCH (ekklēsia)
1:3 "Grace to you and peace" The normal Greek epistolary greeting was the word charein. Paul characteristically changed this to the similar sounding Christian term charis, or grace. Many have suggested Paul combined the Greek greeting of "grace" with the Hebrew greeting "peace" [shalom]. Although this is an attractive theory, it may be reading too much into this typically Pauline introductory phrase. Theologically it is interesting to notice that grace always precedes peace.
SPECIAL TOPIC: GRACE, MERCY, AND PEACE IN PAUL
▣ "the 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. Gen. 24:9; Exod. 21:4; 2 Sam. 2:7; and Matt. 6:24; John 4:11; 9:36). However, it also came to refer to Jesus as God's Sent One, the Messiah (cf. John 9:38).
The OT usage of this term comes from the later reluctance of Judaism to pronounce the covenant name for God, YHWH, which is the Hebrew VERB "to be" (cf. Exod. 3:14). They were afraid of breaking one of the Ten Commandments which said, "Thou shalt not take the name of the Lord Thy God in vain." Therefore, they thought if they did not pronounce it, they could not take it in vain. So, they substituted the Hebrew adon [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. Rom. 10:9-14).
YHWH
SPECIAL TOPIC: LORD (Adon and Kurios)
1:4 This series of phrases illuminates three major aspects of Paul's gospel message. Paul expanded the introduction to show the centrality of the person and work of Jesus of Nazareth. The three aspects are:
"Age" is placed in an EMPHATIC POSITION which conveys the idea that "this is an evil, godless age" (cf. John 12:31; 2 Cor. 4:4; Eph. 2:2-7). The concept of the two Jewish ages—a current evil age and the age to come, which will be brought in by God's Messiah—can be seen in Matt. 12:32; 13:39; 28:20 and other passages in the NT. Although Jesus has ushered in the New Age, it has not yet been fully consummated.
SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN
SPECIAL TOPIC: THIS AGE AND THE AGE TO COME
▣ "who gave Himself for our sins" The word "gift" is imagery for God's initiating, free grace toward sinful humanity.
NASB, NIV, REB | "rescue us" |
NKJV, Peshitta | "deliver us" |
NRSV | "to set us free" |
TEV | "to deliver us" |
NJB | "to liberate us" |
This is an AORIST MIDDLE SUBJUNCTIVE. In Acts 7:10,34 it is used of the Exodus. Jesus is the new Moses/new Exodus! In the context of Galatians this means that Christ's death brings believers forgiveness of sin (cf. Isaiah 53) potentially to all humans. It is God's will that sinful mankind be saved (cf. John 3:16; 1 Tim. 2:4; 2 Pet. 3:9).
▣ "this present evil age" See SPECIAL TOPIC: THIS AGE AND THE AGE TO COME
▣ "according to the will of our God and Father" See SPECIAL TOPIC: THE WILL (thelēma) OF GOD
SPECIAL TOPIC: THE FATHERHOOD OF GOD
1:5 "to whom be the glory forevermore" Typically Pauline, this doxology breaks into the context because of the majesty of God. Often the pronouns in Paul's writings have ambiguous antecedents. Most of the time, in these occurrences, the MASCULINE SINGULAR PRONOUNS refer to God the Father.
SPECIAL TOPIC: GLORY (doxa, NT)
▣ "the glory" In the OT the most common Hebrew word for "glory" (kabod, BDB 217) was originally a commercial term (which referred to the use of a pair of scales) which meant "to be heavy." That which was heavy was valuable or had intrinsic worth. Often the concept of brightness (Shekinah cloud of glory during the wilderness wandering period) was added to the word to express God's majesty. He alone is worthy and honorable. He is too brilliant for fallen mankind to behold. God can only be truly known through Christ (cf. Jer. 1:14; Matt. 17:2; Heb. 1:3; James 2:1).
SPECIAL TOPIC: GLORY (kabod, OT)
▣ "forevermore" Literally "unto the ages of the ages."
SPECIAL TOPIC: FOREVER (Greek idiom)
▣ "Amen" This is a form of the OT Hebrew term for "faith" (emeth, cf. Hab. 2:4). Its original etymology was "to be firm or sure" (i.e., a stable stance). However, the connotation changed to that which is to be affirmed (cf. 2 Cor. 1:20). It was used as imagery for someone who was faithful, loyal, steadfast, trustworthy (cf. Robert B. Girdlestone, Synonyms of the Old Testament, pp. 102-106). Here it functions as a close to a doxology to God the Father (cf. Rom. 1:25; 9:5; 11:36; 16:27; Eph. 3:21; Phil. 4:20).
÷GALATIANS 1:6-10
NASB (UPDATED) TEXT: GALATIANS 1:6-10
6I am amazed that you are so quickly deserting Him who called you by the grace of Christ, for a different gospel; 7which is really not another; only there are some who are disturbing you and want to distort the gospel of Christ. 8But even if we, or an angel from heaven, should preach to you a gospel contrary to what we have preached to you, he is to be accursed! 9As we have said before, so I say again now, if any man is preaching to you a gospel contrary to what you have received, he is to be accursed! 10For am I now seeking the favor of men, or of God? Or am I striving to please men? If I were still trying to please men, I would not be a bond-servant of Christ.
1:6 "I am amazed" Instead of an opening thanksgiving—so common in Pauline writings—Paul observed with astonishment (the VERB is found only here and 2 Thess. 1:10 in Paul's writings) that the Galatians had been too easily wooed away from the pure, simple, majestic gospel of justification by grace through faith by the false teachers. They were apparently members of the church in Jerusalem (cf. Gal. 2:12). See extensive note at Gal. 3:1,3).
▣ "so quickly" Two senses are possible:
▣ "deserting Him" This VERB is PRESENT TENSE, indicating the Galatians were in the process of turning away. "Deserting" is a military term for revolt. Note the emphasis is on the personal element of turning away from God Himself by rejecting Paul's gospel. It can be a PRESENT PASSIVE VERBAL form, but the larger context (cf. Galatians 3:1ff. and 5:7) implies a PRESENT MIDDLE form. This emphasizes that although the false teachers instigated the deserting, the Galatians willingly participated in it.
▣ "who called you by the grace of Christ" The phrase "called you" usually refers to an action of God the Father (cf. Rom. 8:30; 9:24; 1 Cor. 1:9). This is significant because of the textual problem with the addition of the phrase "of Christ." It is not found in the papyrus P46, or the Uncials F*, or G, but it is found in the papyrus P51, and the uncial manuscripts א, A, B, K and F2. "Of Jesus Christ" is found in MS D. This may be an early addition by well meaning Christian scribes to clarify that it is the Father who calls us through Christ. It must be stated again: God always takes the initiative in human salvation (cf. John 6:44,65; Rom. 9; Eph. 1:3-14).
SPECIAL TOPIC: TEXTUAL CRITICISM
▣ "for a different gospel" "Different" [heteros] is sometimes used in the sense of "another of a different kind," (cf. 2 Cor. 11:4). In verse 7 allos (i.e., "another of the same kind") is 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.
1:7 | |
NASB | "which is really not another" |
NKJV | "which is not another" |
NRSV | "not that there is another gospel" |
TEV | "there is no 'other gospel'" |
NJB | "Not that there can be more than one Good News" |
Peshitta | "which does not even exist" |
There are not two gospels, though the one true gospel is often perverted. The KJV translation of Gal. 2:7 has been often interpreted as referring to two gospels, one for the Greeks and one for the Jews. This is an unfortunate and untrue inference, although it may have been a statement of the false teachers.
SPECIAL TOPIC: KERYGMA OF THE EARLY CHURCH
NASB | "only there are some who are disturbing you" |
NKJV | "but there are some who trouble you" |
NRSV | "but there are some who are confusing you" |
TEV | "there are some people who are upsetting you" |
NJB | "it is merely that some troublemakers among you" |
REB | "only there are some who unsettle your minds" |
Peshitta | "there are men who have stirred you up" |
"Disturbing" refers to a purposeful action like a military revolt (i.e., this context has several military terms). "False teachers" is PLURAL in Gal. 5:12, but possibly only the leader of the false teachers is actually meant because of the use of the SINGULAR in Gal. 5:7 and twice in Gal. 5:10. They are called "agitators" in Gal. 5:12. Many assume the Judaizers of Galatians are synonymous with the converted Pharisees or priests of Acts 15:1,5,24. They emphasized the necessity of becoming a Jew before one could become a Christian. The Judaizers' emphasis on the Jewish Law can be seen in:
This was probably the same group of false teachers mentioned in 2 Cor. 11:26 and 1 Thess. 2:14-16. Their problem was not that they denied the central place of Christ in salvation, but that they also required the Mosaic Law, which confuses grace and human performance. The New Covenant does not focus on human merit (cf. Jer. 31:31-34; Ezek. 36:22-38).
The theological and practical problem of how to relate the OT and NT remains even today. Here are some possible options suggested through the years.
I have struggled with this issue! It seems to me the OT is surely inspired revelation (Matt. 5:17-19; 2 Tim. 3:15-16). One cannot understand the Bible without Genesis. The OT surely reveals God in marvelous ways, however, it seems to me that Judaism mishandled the Mosaic covenant by emphasizing the human aspect of covenant! I prefer to emphasize the divine universal aspect (i.e., Gen. 3:15; 12:3; Exod. 19:5-6) with a mandated covenantal human response!
The NT universalizes the national promises to Israel whereby the original intent of God to redeem fallen mankind, made in His image and likeness (cf. Gen. 1:26-27) is fully realized! One God, one world, one way to restored fellowship (i.e., Isaiah's message)!
SPECIAL TOPIC: WHY DO OT COVENANT PROMISES SEEM SO DIFFERENT FROM NT COVENANT PROMISES?
SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN
NASB, REB | "and want to distort the gospel of Christ" |
NKJV, NRSV, Peshitta | "and want to pervert the gospel of Christ" |
NJB | "want to change the Good News of Christ" |
"To distort" is an AORIST INFINITIVE meaning "to reverse," possibly another military term. Although morality is a significant element of the gospel, it always follows salvation. It does not precede it as the Judaizers asserted (cf. Eph. 2:8-9 and 10). Paul's gospel was Christ, then Christlikeness; their gospel was works righteousness (Mosaic Law) and then God's righteousness in Christ.
1:8 "but even if" This THIRD CLASS CONDITIONAL SENTENCE with an AORIST MIDDLE SUBJUNCTIVE which shows a hypothetical situation (cf. 2 Cor. 11:3-4). Paul asserted that if he, or an angel from heaven, should preach a different gospel, they should be judged and separated from God. The mechanism of salvation is not a minor issue!
SPECIAL TOPIC: ANGELS AND DEMONS
NASB | "he is to be accursed!" |
NKJV, Peshitta | "let him be accursed" |
NRSV | "let that one be accursed" |
TEV | "may he be condemned to hell" |
NJB | "he is to be condemned" |
REB | "let him be banned" |
"Curse" (anathema, cf. Matt. 18:7; Rom. 9:3; 1 Cor. 12:3; 16:22) may reflect the Hebrew word herem which was employed in the sense of dedicating something to God. Herem developed a negative connotation from its use in the case of Jericho being dedicated to God for destruction (cf. Joshua 6-7). God's curse is a natural result of His people breaking a covenant (cf. Deut. 27:11-26). However, Paul specifically used this term to show the seriousness of the false teachers' gospel by consigning them to God's wrath.
Syntactically, Gal. 1:8 and 9 are parallel. However, the THIRD CLASS CONDITIONAL SENTENCE of Gal. 1:8 shows potential action (i.e., hypothetical), while the FIRST CLASS CONDITIONAL SENTENCE of Gal. 1:9 shows current, assumed action (i.e., the preaching of the false teachers).
SPECIAL TOPIC: UTTERLY DESTROY (herem) and CURSE (anathema)
1:9 "as we have said before" This is a PERFECT ACTIVE INDICATIVE PLURAL, which refers to the previous teaching and preaching of Paul's mission team.
▣ "a gospel contrary to that which you have received" The VERB "received" (paralambanō, AORIST ACTIVE INDICATIVE) is a technical term in rabbinical writings for passing on "the Oral Tradition," indicating Paul was passing on the gospel tradition (cf. Gal. 1:12; 1 Cor. 11:23; 15:3; Phil. 4:9; 1 Thess. 2:13; 4:1; 2 Thess. 3:6), but the context is emphatic that he did not receive this tradition from other humans (cf. Gal. 1:12).
To become a Christian one must receive (cf. John 1:12) or to put it another way, believe (cf. John 3:16) the gospel. Christian conversion has three aspects, all of which are crucial (all three correspond to the three uses of pistis - pistellō, see note at Gal. 1:23-24):
It must be clarified that the central elements of Paul's gospel came from Jesus directly (cf. Gal. 1:12). Paul contemplated and developed these revelations for several years before he went to visit the Mother Church and its leaders in Jerusalem (cf. Gal. 1:18; 2:1). However, Paul also learned much about the words and actions of Jesus from those who knew Him in the flesh:
Additionally, Paul also quotes many creeds or hymns of the early Church in his writings (cf. Gal. 1:4-5; 1 Cor. 15:3-4; Eph. 5:14; Phil. 2:6-11; Col. 1:15-20; 1 Tim. 3:16); and mentions Christian traditions several times (cf. 1 Cor. 11:2; 2 Thessalonians 3:6). Paul was speaking in very specific terms and in a guarded sense because of the accusations of the false teachers.
SPECIAL TOPIC: WHAT DOES IT MEAN TO "RECEIVE," "BELIEVE," "CONFESS/PROFESS," "CALL UPON"?
1:10 "For am I now seeking the favor of men, or of God" This is a development and continuation of the theme which began in Gal. 1:1. Paul's strong words to the false teachers proved that he was not trying to please men which they had apparently alleged. Possibly Paul was being criticized for his statement that he became all things to all men similar to 1 Cor. 9:19-27; Acts 21:17-26. This was misinterpreted as:
▣ "If" Verse 10 is a SECOND CLASS CONDITIONAL SENTENCE which expresses a false statement to highlight a false conclusion. It is called "contrary to fact." Amplified, the sentence would read: "If I were still trying to please men, which I am not, then I would not be a bond-servant of Christ, which I am."
SPECIAL TOPIC: GREEK GRAMMATICAL TERMS, VII. C.
▣ "I were still trying to please men" There has been much discussion about the word "still." Does this 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., Pharisees, cf. Gal. 1:14)?
▣ "I would not be a bond-servant of Christ" This is an allusion to Christ's teaching that one cannot serve two masters (cf. Matt. 6:24). "Bond-servant" may have been used by Paul to refer to
÷GALATIANS 1:11-17
NASB (UPDATED) TEXT: GALATIANS 1:11-17
11For I would have you know, brethren, that the gospel which was preached
by me is not according to man. 12For I neither received it from man, nor was I taught it, but I received it through a
revelation of Jesus Christ. 13For you have heard of my former manner of life in Judaism, how I used to persecute the church
of God beyond measure and tried to destroy it; 14and I was advancing in Judaism beyond many of my contemporaries among
my countrymen, being more extremely zealous for my ancestral traditions. 15But when God, who had set me apart even
from my mother's womb and called me through His grace, was pleased 16to reveal His Son in me so that I might preach Him
among the Gentiles, I did not immediately consult with flesh and blood, 17nor did I go up to Jerusalem to those who were apostles
before me; but I went away to Arabia, and returned once more to Damascus.
1:11-2:14 This is a literary unit in which Paul defends his apostleship, so as to defend his gospel.
1:11 | |
NASB | "For I would have you know, brethren" |
NKJV | "But I make known to you, brethren" |
NRSV | "For I want you to know, brothers and sisters" |
TEV | "Let me tell you, my brothers" |
NJB | "The fact is, brothers, and I want you to realize this" |
REB | "I must make it clear to you, my friends" |
The KJV translates this as "I certify to you," a technical rendering of the phrase (cf. 1 Cor. 12:3; 15:1; 2 Cor. 8:1).
1:11-12 "the gospel which was preached by me is not according to man" This begins a phrase which repeats the twin disclaimers of Gal. 1:1. Paul claimed that his message does not have a human origin (cf. 2 Thess. 2:13; 2 Pet. 1:20-21). He further asserted that he did not receive it from any human.
The word "receive" was used of students being taught in rabbinical schools. The gospel was contrary to the teachings Paul received as a rabbinical student in Jerusalem. It was taught to him by a revelation from Jesus Christ (cf. Eph. 3:2-3), both on the road to Damascus (cf. Acts 9) and in Arabia (cf. v. 17). He stated this three times in verses 11-12!
The word "gospel" and the VERB "was preached" are both from the compound term
Paul uses them together in 1 Cor. 15:1.
1:12 "a revelation of Jesus Christ" This may be either SUBJECTIVE GENITIVE CASE (emphasizing Jesus as the agent of the revelation, i.e., opposite "from man") or OBJECTIVE GENITIVE CASE (emphasizing Jesus as the content of the revelation, cf. Gal. 1:16). Both are true!
SPECIAL TOPIC: THE KERYGMA OF THE EARLY CHURCH
1:13 "you have heard of my former manner of life in Judaism" It is not certain how these churches heard.
"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 Phil. 3:4-6.
NASB | "how I used to persecute. . .beyond measure" |
NKJV | "how I persecuted. . .beyond measure" |
NRSV | "I was violently persecuting" |
TEV | "how I persecuted without mercy" |
NJB | "how much damage I did to it" |
Peshitta | "how beyond measure I persecuted" |
REB | "how savagely I persecuted" |
This IMPERFECT TENSE VERB is used in Acts 9:4, referring to his repeated activity described in Acts 8:1-3; 22:20; and 26:10 (cf. 1 Cor. 15:9; 1 Tim. 1:13). These are the same general contexts in which Paul shared his personal testimony.
For "beyond measure" (hyperbole), see SPECIAL TOPIC: PAUL'S USE OF "HUPER" COMPOUNDS
▣ "the church of God" Ekklesia is a compound Greek word from "out of" and "to call." This was used in Koine Greek to describe any kind of assembly, such as a town assembly (cf. Acts 19:32). The Church chose this term because it was used in the Septuagint, the Greek translation of the Old Testament, written a s early as 250 B.C. for the library at Alexandria, Egypt. This Greek term translated the Hebrew term qahal which was used in the covenantal phrase "the assembly of Israel" (cf. Num. 20:4). The NT writers asserted that they were the "divinely called out ones" who were the People of God of their day. They saw no radical break between the OT People of God and themselves, the NT People of God. We must assert that the Church of Jesus Christ is the true heir to the OT Scriptures, not modern rabbinical Judaism.
Note that Paul mentioned the local churches in Gal. 1:2 and the universal Church in Gal. 1:13. "Church" is used in three different ways in the NT.
▣ "and tried to destroy it" This VERB PHRASE is IMPERFECT TENSE, meaning repeated action in past time.
1:14 "I was advancing in Judaism beyond many of my contemporaries" This refers to Paul's fellow rabbinical students in Jerusalem. No one is more enthusiastic than a first-year theology student! The Jewish zeal for the Law was/is actually devotion and zeal without knowledge and truth (cf. Rom. 10:2ff.). Paul was trying to please his Jewish contemporaries!
▣ "being more extremely zealous for my ancestral traditions" Here is the use of the term "traditions" which was a technical term for "the Oral Tradition." The Jews believed that the Oral Tradition, like the written Old Testament, was given by God to Moses on Mt. Sinai. The Oral Tradition was meant to surround, protect, and interpret the written Old Testament. Later codified in the Babylonian and Palestinian Talmuds, it resulted in formalism and folklore instead of a vital faith relationship (cf. Isa. 29:13; Col. 2:16-23; 2 Tim. 3:1-5). See note on "traditions" at 2 Thess. 2:15.
1:15 | |
NASB, NRSV | "But when God" |
NKJV, Peshitta | "But when it pleased God" |
TEV | "But God" |
NJB | "Then God" |
Many reliable ancient manuscripts, instead of having the term "God," use the MASCULINE PRONOUN "he," (cf. manuscripts P46 and B). Theos [God] does occur in manuscripts א, A, and D. "He" was likely original and scribes later added theos to clarify the ambiguous PRONOUN.
SPECIAL TOPIC: TEXTUAL CRITICISM
▣ "who had set me apart even from my mother's womb and called me through His grace" Paul is alluding to the call of some OT prophets, particularly Jeremiah (cf. Jer. 1:4-5, or the Servant of YHWH, Isaiah 49:1,5). He felt a divine call to the ministry (cf. Rom. 1:1). This is another way of asserting that his authority and apostleship were not from men (cf. Gal. 1:1, 11-12). The concept of being "called" by God is emphasized in Paul's personal testimony (cf. Acts 9:1-19; 13:2; 22:1-16; and 26:9-18). Some of the strongest biblical passages on election can be found in Paul's writings (cf. Romans 8:28-30; 9; Ephesians 1:4-5).
It is interesting that Paul's "through His grace" seems to be synonymous with "Holy Spirit." The terminology is common in Paul's writings (cf. Rom. 3:24; 1 Cor. 15:10; 2 Cor. 6:1; Eph. 2:8).
Grace reflects the unchanging character of God (cf. Mal. 3:6) and the Spirit makes the contact between the Holy God and sinful mankind (cf. John 6:44,65).
SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD (OT)
SPECIAL TOPIC: SPIRIT IN THE BIBLE
1:16 | |
NASB, NKJV, NJB | "to reveal His Son in me" |
NRSV, TEV, Peshitta | "to reveal his Son to me" |
"To reveal" [apocaluptō], translated "revelation" in verse 12 typically means "a clear manifestation or unveiling." Apparently this occurred on the Damascus road (cf. Acts 9) and later in Arabia (cf. Gal. 1:17).
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"). The larger context seems to fit the first option best, but in Gal. 1:16 the second option fits best.
▣ "that I might preach about Him among the Gentiles" The phrase "in me" is paralleled by "in the Gentiles." God called Paul to call the heathen (cf. Acts 9:15; 22:15; 26:16-18; Rom. 1:5; 11:13; 15:16; Gal. 2:7,9; E ph. 3:8; 1 Tim. 2:7). We derive the English word "ethnic" from this Greek word for "Gentiles."
SPECIAL TOPIC: THE KERYGMA OF THE EARLY CHURCH
SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN
NASB | "I did not immediately consult with flesh and blood" |
NKJV | "I did not immediately confer with flesh and blood" |
NRSV | "I did not confer with any human being" |
TEV | "I did not go to anyone for advice" |
NJB | "I did not stop to discuss this with any human being" |
Peshitta | "I did not immediately disclose it to any human being" |
REB | "without consulting a single person" |
This seems to refer to Paul's private study time in Arabia (cf. Gal. 1:17). We are not sure how long he studied or how long he remained in Arabia. It was probably a reference to the Nabatean kingdom, which was very close to the city of Damascus, just to the southeast (cf. 2 Cor. 11:32). From verse 18 it seems that he could have stayed for as long as three years (but not necessarily). Paul's basic purpose for mentioning this (it is omitted in the book of Acts) was to show that he did not receive his gospel from the Apostles in Jerusalem, nor was he officially sanctioned by the Church in Jerusalem, but from God and by God (cf. Gal. 1:1,11-12).
1:17 "to those who were apostles before me" Paul certainly recognized the leadership of the original Twelve, but also asserted his equality to them, as Galatians 2 will clearly show! He does this to assert the validity of his gospel.
÷GALATIANS 1:18-24
NASB (UPDATED) TEXT: GALATIANS 1:18-24
18Then three years later I went up to Jerusalem to become acquainted with Cephas, and stayed with him fifteen days. 19But I did not see any other of the apostles except James, the Lord's brother. 20(Now in what I am writing to you, I assure you before God that I am not lying.) 21Then I went into the regions of Syria and Cilicia. 22I was still unknown by sight to the churches of Judea which were in Christ; 23but only, they kept hearing, "He who once persecuted us is now preaching the faith which he once tried to destroy." 24And they were glorifying God because of me.
1:18 "Then three years later I went up to Jerusalem" Paul freely admitted that he visited Jerusalem. The emphasis of this sentence is that Paul had no contact with Jerusalem or the Twelve until three years after his conversion. The book of Acts records five visits by Paul to Jerusalem, but Galatians only records two. It is very difficult to know which of the visits recorded in Acts are similarly recorded in the book of Galatians or if there were additional visits. Most people believe that this visit mentioned in Gal. 1:18 is equal to the visit recorded in Acts 9:26-30. See Introduction, Date and Recipients, C.
▣ "to become acquainted with" This is a Greek phrase from which we get our English word "history." Paul went (1) to get to know Peter or (2) for the specific purpose of learning from Peter the teachings of Jesus. Yet Paul did not stay with Peter the entire time (cf. Acts 9:28-30). He was preaching in the area and probably just spent the evenings and the Sabbath with him. This verse also emphasizes that he only stayed for fifteen days, which is much too short a stay for extended instruction. However, from the Pauline terminology and theology so obvious in 1 and 2 Peter, Peter may have learned more from Paul than Paul did from Peter.
NASB, NRSV, NJB, REB | "Cephas" |
NKJV, TEV | "Peter" |
Peshitta | "Kepa" |
Cephas (Aramaic for "rock") is found in MSS P46, P51, א*, A, B. Peter (Greek for boulder) is found in MSS אc, D, F, G, K, L, and P. Paul uses "Cephas" in Gal. 2:9,11,14.
1:19 "But I did not see any other of the apostles except James, the Lord's brother" This Greek sentence is very ambiguous. The context implies that James was an apostle, but this meaning is not certain. It (i.e., apostles) could refer to Peter in Gal. 1:18. James seems to be an "apostle" in the same sense as Barnabas (cf. Acts 14:4, 14); Andronicus and Junias (cf. Rom. 16:7); Apollos (cf. 1 Cor. 4:9); Epaphroditus (Phil. 2:25); or Silvanas and Timothy (cf. 1 Thess. 2:6; Acts; 18:5). This James was identified as the Lord's half-brother (cf. Matt. 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). For several generations the church in Jerusalem had a physical relative of Jesus as their leader. Several biblical passages (cf. Acts 12:17; 15:13; 21:18; 1 Cor. 15:7; and James 1:1) indicate that James was a very important leader in the Church in Jerusalem.
SPECIAL TOPIC: JAMES, THE HALF-BROTHER OF JESUS
1:20 "I assure you before God that I am not lying" Paul knew the seriousness of oath-taking and still felt that it was important to assert his truthfulness by oath (cf. Rom. 9:1; 1 Tim. 2:7). Paul also employed God as a witness to his truthfulness elsewhere (cf. Rom. 1:9; 2 Cor. 1:23; 4:2; 11:31; 1 Thess. 2:5,10). Paul was certain of the divine origin and content of his message.
1:21 "Then I went into the regions of Syria and Cilicia" Syria and Cilicia were Roman provinces but the smaller province of Cilicia was not totally independent (cf. Acts 15:41). This may be the reason it was mentioned second, even though in chronology it is first, Paul's work was in Cilicia first, for it was the area in which Tarsus, his hometown, was located. This seems to be recorded in Acts 9:30. Paul's time in Syria is recorded i n conjunction with Antioch which was the capital of the Roman province of Syria. This period is recorded in Acts 11:25-26.
1:22 "but I was still unknown by sight to the churches of Judea" The word "unknown" in Greek is reflected in the English cognate "agnostic." "Knowledge" [gnosis] in this case has the ALPHA PRIVATIVE which negates it. This is somewhat surprising because Paul was a famous persecutor of the Church, however, not all of the churches knew who he was, and he did not seek recognition from the churches of Palestine for his ministry.
▣ "churches" See SPECIAL TOPIC: CHURCH (ekklēsia)
1:23-24 Although Paul did not seek affirmation from these early Jewish Christian churches, they gave it to him (cf. Gal. 1:24) when they heard about his ministry among the Gentiles. This is another point in his argument against the Jewish "Christian" false teachers (cf. Gal. 2:12) who said that he did not have proper authority. See full note at Gal. 3:1,3.
▣ "the faith" This term may have several distinct connotations. For the most part the presence or absence of the ARTICLE does not help clarify which meaning.
In several passages, such as 2 Thess. 3:2, it is difficult to know which sense Paul had in mind. Here, option #4 is best.
SPECIAL TOPIC: BELIEVE, TRUST, FAITH AND FAITHFULNESS IN THE OT
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are
responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You,
the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
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