Galatians · Chapter 1

V. 1. Paul, an apostle-Here it was necessary for St. Paul to assert his authority; otherwise he is very modest in the use of this title. He seldom mentions it when he mentions others in the salutations with himself, as in the Epistles to the Philippians and Thessalonians; or when he writes about secular affairs, as in that to Philemon; nor yet in writing to the Hebrews because he was not properly their apostle.

Not of men-Not commissioned from them, but from God the Father. Neither by man-Neither by any man as an instrument, but by Jesus Christ. Who raised him from the dead-Of which it was the peculiar business of an apostle to bear witness.

Verse 1. Paul, an apostle, not of men] Not commissioned by any assembly or council of the apostles.

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

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

Verses 1-3. Paul, an apostle — Here it was necessary for Paul to assert his authority, otherwise he is very modest in the use of this title. He seldom mentions it when he joins others with himself in the salutations, as in the epistles to the Philippians and Thessalonians; or when he writes about secular affairs, as in that to Philemon: nor yet in writing to the Hebrews. Not of men — Not commissioned from them. It seems the false teachers had insinuated, if not openly asserted, that he was merely an apostle of men; made an apostle by the church at Antioch, or at best by the apostles in Jerusalem. This false insinuation, which struck at the root of his authority and usefulness, in the exercise of his office, St. Paul saw it necessary to contradict, in the very beginning of his epistle. Perhaps he also glances at Matthias, who was an apostle sent from a general meeting at Jerusalem, as mentioned Acts 1:22. Neither by man — As an instrument. He here seems to have had Peter and James in his eye, whom alone he saw at his first coming to Jerusalem, after his conversion, and denies that he was appointed an apostle by them. But by Jesus Christ — “Paul was first made an apostle by Christ, when Christ appeared to him in the way to Damascus, Acts 9:15. And three years after that his apostolic commission was renewed, Acts 22:21. So that he was sent forth neither by the church at Jerusalem, nor by that at Antioch. The Holy Ghost indeed ordered the prophets at Antioch (Acts 13:2) to separate Paul and Barnabas; but it was to the work whereunto he had called them formerly. This separation was simply a recommending them to the grace of God by prayer; and in fact it is so termed, Acts 14:26.” — Macknight. And God the Father, who raised him from the dead — And after his resurrection sent him from heaven to make me an apostle. And all the brethren who are with me — And agree with me in what I now write, and by joining with me in this letter, attest the truth of the facts which I relate; unto the churches of Galatia — Or the several societies or congregations of professing Christians which have been collected in that province. Grace be to you, &c. — See on Romans 1:7.

Verse 1. Paul an apostle, not of men, neither by man. Paul was not a member of the church of the firstborn, suckled with her breasts, and edified by her ministry. Christ had specially appeared to him, and stopped him in the way. He saw the holy and Just One; was made by the grace of God a witness of the resurrection, and legate of God to the Gentiles. Acts 9:4. 22:13, 15. Thus his ministry was purely of God, as Christ is of God the Father, who raised him from the dead by the Spirit, which justified him from the condemnation of the Jews. Therefore the Spirit of Jehovah rested upon him in the plenitude of divine endowments. Nor should it escape remark, that the Saviour who spake to Paul in Damascus, spake to him on special occasions in every future crisis of duty and danger. He spake to him in Corinth; and while lying in prison at Cæsarea, that he must also bear witness of him at Rome, and in other places.

1. Of men… by man—The translation should be, from men, as the source; through man, (rather than by,) as the instrument. His apostleship had no human origin, no human medium. But by—Rather, through, as the instrument. God the Father—As Christ is Son in the Trinity, the Father is still named with a through, as the agent or instrument. For though God is truly source as well as agent, yet the apostle here names him as agent, solely because it is human instrumentality he wishes to shut out from the Galatian mind, and the divine to assert. Raised him from the dead—That he might be dispenser of grace and apostleship from on high. Dead—With a from, or out from, and without the article in the plural. See note on Luke 20:35.

Ver. 1. Apostle: see under Galatians 1:19; 1 Corinthians 15:7; Romans 1:1.

Not from men: as though some body of men delegating to him authority were the starting point of Paul’s apostolic journeys. Cp. John 1:24. [So 1 Peter 1:12; Acts 11:11; John 1:6.] Men, not man: for it was inconceivable that Paul was sent by any one man. Through (see Romans 1:5) man: i.e. through the agency or instrumentality of a man; as Elisha (1 Kings 19:16) was called to be a prophet by the agency of Elijah. Yet Elisha was sent from God, and was endowed with His authority. But so completely independent of everyone on earth was Paul’s apostleship that it was not even conveyed to him by human lips. This complete and emphatic and repeated denial, we shall find (cp. Galatians 1:11f) to be Paul’s chief thought throughout DIV. I. So fully does it occupy his mind while writing, that it finds utterance in the first line of the Epistle.

But through Jesus Christ: Romans 1:5; 1 Corinthians 8:6: the channel of all good from God to us. These words are expounded in the narrative of Acts 26:17f.

That Jesus Christ is placed in emphatic contrast to man and is linked under one preposition with God, reveals His absolute and infinite superiority, in Paul’s thought, to the entire human race, and His nearness to God. See my Romans, Diss. i. 7. The word man in 1 Timothy 2:5; Acts 17:31, presents no difficulty: for in Galatians 1:1 the same word is negatived simply as not being a full description of Him through whom Paul received the apostleship.

God, the Father: Ephesians 6:23; Philippians 2:11; Colossians 3:17; 1 Thessalonians 1:1; 2 Timothy 1:2; Titus 1:4. The title Father is added, not to distinguish God the Father from God the Son, as in theological phrase, but to declare that God is also Father. The following words suggest that Paul thinks of Him chiefly as Father of Christ. But the close relation between Christ and His followers as sharers of His sonship suggests at once that God is also their Father. Through… God, the Father: through the agency, i.e. the immediate activity, not only of Christ but of God. The Father was Himself the medium (as well as the source) and the instrument or agent (as well as the First Cause) of Paul’s mission. For (Romans 11:36) All things are both from Him and through Him. In other words, God rose as it were from His throne and by His personal action invested Paul with the apostleship; the greatest conceivable proof of its importance. It is needless to add that God is also the source of Paul’s commission: for we cannot conceive Him acting as agent for another. Hence we have no from God corresponding to not from men. These last words were needful to rebut (so Galatians 1:11f) a reproach of Paul’s enemies. Cp. an heir through God, in Galatians 4:7.

That Paul’s apostleship was through the agency of Christ, is self-evident: but that it was through… God, the Father, requires further explanation. This is given in the following words, who raised Him from the dead. These words, thrust prominently forward in the first verse of the Epistle, reveal the importance in Paul’s thought of this great fact and its essential connection with the mission of the apostles. By the Risen Saviour, Paul was sent. Had He not risen, there had been no voice on the way to Damascus; and no apostolic mission. And, had not the apostles been sent to preach, the resurrection of Christ would have been without result. Therefore, when raising Christ by His own immediate power and without any human agent, with a view to the proclamation of the Gospel throughout the world, God was Himself personally taking part in the mission of the apostles. Paul thus begins his letter of rebuke by bringing his readers into the presence of the infinite power of God manifested on earth, thus raising at once the question at issue above man and all that man can do. Cp. Romans 1:4.

From the dead: or, literally and more forcefully, from among dead-ones, among whom Christ lay in death.

V. 2. And all the brethren-Who agree with me in what I now write.

Verse 2. And all the brethren which are with me] It is very likely that this refers to those who were his assistants in preaching the Gospel, and not to any private members of the Church.

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

Verses 1-3. Paul, an apostle — Here it was necessary for Paul to assert his authority, otherwise he is very modest in the use of this title. He seldom mentions it when he joins others with himself in the salutations, as in the epistles to the Philippians and Thessalonians; or when he writes about secular affairs, as in that to Philemon: nor yet in writing to the Hebrews. Not of men — Not commissioned from them. It seems the false teachers had insinuated, if not openly asserted, that he was merely an apostle of men; made an apostle by the church at Antioch, or at best by the apostles in Jerusalem. This false insinuation, which struck at the root of his authority and usefulness, in the exercise of his office, St. Paul saw it necessary to contradict, in the very beginning of his epistle. Perhaps he also glances at Matthias, who was an apostle sent from a general meeting at Jerusalem, as mentioned Acts 1:22. Neither by man — As an instrument. He here seems to have had Peter and James in his eye, whom alone he saw at his first coming to Jerusalem, after his conversion, and denies that he was appointed an apostle by them. But by Jesus Christ — “Paul was first made an apostle by Christ, when Christ appeared to him in the way to Damascus, Acts 9:15. And three years after that his apostolic commission was renewed, Acts 22:21. So that he was sent forth neither by the church at Jerusalem, nor by that at Antioch. The Holy Ghost indeed ordered the prophets at Antioch (Acts 13:2) to separate Paul and Barnabas; but it was to the work whereunto he had called them formerly. This separation was simply a recommending them to the grace of God by prayer; and in fact it is so termed, Acts 14:26.” — Macknight. And God the Father, who raised him from the dead — And after his resurrection sent him from heaven to make me an apostle. And all the brethren who are with me — And agree with me in what I now write, and by joining with me in this letter, attest the truth of the facts which I relate; unto the churches of Galatia — Or the several societies or congregations of professing Christians which have been collected in that province. Grace be to you, &c. — See on Romans 1:7.

Ver. 2. The churches of Galatia. This was a province of Asia minor, bounded on the east by Cappadocia, on the south by Pamphylia, on the west by Phrygia, and on the north by the Black sea. It was called Gaulo- Grecia, because the Gauls who burnt Rome established themselves there. In the fourth century it was divided into Paphlagonia, Galatia, and Isuria. The capital was Ancyra. The apostles were missionaries here, and this epistle is a circular letter to all the churches, to whom it was intended to be read in the hours of devotion.

2. Brethren… with me—His retinue of friends, fellow-preachers, and supporters. To allude to them is brotherly courtesy to them, and confirmation to himself. See notes, Acts 20:4; 21:16. Churches—This is, therefore, a circular letter, to be read in the Christian congregations of Ancyra, Pessinus, and Tavium, and the other Churches of the province. Such letters were carried by messengers, charged often with special verbal messages, and directed to whom to be delivered. Very probably different copies were thus distributed, each to the proper Church. No affectionate epithet or clause is added to the word churches, and no commendations or congratulations, such as open the other epistles, enliven this. The omission is a silent rebuke, preparatory to the rebukes soon to be uttered.

Ver. 2. All the brethren with me: Paul’s companions, probably, in travel and Gospel work. So Philippians 4:21, where they are contrasted with all the saints. For, Paul would hardly speak of the whole Church from whose midst he wrote as being with him: rather, he was with them. But, of the band of fellow travellers, he was indisputably the centre. They were probably in part those mentioned in Acts 20:4. See Diss. i. This mention of these fellow-workers implies that they recognised unanimously Paul’s apostolic commission as from God and independent of human authority. And this recognition by them, known as they doubtless were and respected in Galatia, could not but influence the readers of this Epistle. Not that Paul’s authority rested upon its recognition even by these good men. His reference to them merely suggests that they who reject it thereby separate themselves from this band of noble workers.

The Churches of Galatia: close coincidence with 1 Corinthians 16:1; Acts 16:6; 18:23, where no city is mentioned. This suggests that Christianity had not spread from one centre, as it did from Corinth and Ephesus, (contrast 2 Corinthians 1:1,) over the whole province. The reason is hidden under the obscurity which veils the origin of these Churches. These words also suggest that the Christian communities in Galatia were not united into one organic whole. And this accords with the fact that, except Acts 9:31, the Church throughout Judea and Samaria, we never find the Churches of a province spoken of as one Church.

Verse 3. Grace be to you, &c.] See Clarke on “Romans 1:7”.

Verses 1-3. Paul, an apostle — Here it was necessary for Paul to assert his authority, otherwise he is very modest in the use of this title. He seldom mentions it when he joins others with himself in the salutations, as in the epistles to the Philippians and Thessalonians; or when he writes about secular affairs, as in that to Philemon: nor yet in writing to the Hebrews. Not of men — Not commissioned from them. It seems the false teachers had insinuated, if not openly asserted, that he was merely an apostle of men; made an apostle by the church at Antioch, or at best by the apostles in Jerusalem. This false insinuation, which struck at the root of his authority and usefulness, in the exercise of his office, St. Paul saw it necessary to contradict, in the very beginning of his epistle. Perhaps he also glances at Matthias, who was an apostle sent from a general meeting at Jerusalem, as mentioned Acts 1:22. Neither by man — As an instrument. He here seems to have had Peter and James in his eye, whom alone he saw at his first coming to Jerusalem, after his conversion, and denies that he was appointed an apostle by them. But by Jesus Christ — “Paul was first made an apostle by Christ, when Christ appeared to him in the way to Damascus, Acts 9:15. And three years after that his apostolic commission was renewed, Acts 22:21. So that he was sent forth neither by the church at Jerusalem, nor by that at Antioch. The Holy Ghost indeed ordered the prophets at Antioch (Acts 13:2) to separate Paul and Barnabas; but it was to the work whereunto he had called them formerly. This separation was simply a recommending them to the grace of God by prayer; and in fact it is so termed, Acts 14:26.” — Macknight. And God the Father, who raised him from the dead — And after his resurrection sent him from heaven to make me an apostle. And all the brethren who are with me — And agree with me in what I now write, and by joining with me in this letter, attest the truth of the facts which I relate; unto the churches of Galatia — Or the several societies or congregations of professing Christians which have been collected in that province. Grace be to you, &c. — See on Romans 1:7.

Ver. 3-5. Grace to you, and peace — from our Lord Jesus Christ, who gave himself for our sins, a vicarious sacrifice, that he might bring us to God, and deliver us from the present evil world, by calling us out of the world, by forming us into a peculiar people, a chosen generation, a royal priesthood, that we might declare his glory and righteousness to the world. So he said by Isaiah: “This people have I formed for myself, they shall show forth my praise:” Isaiah 43:21. The church is now the called, the Israel of God.

3. Grace—Though Paul omits the compliment, he does not forget the benediction, brief and rapid though it be. Though he cannot speak the Galatians well, he can wish them well. And the blessings here wished, grace and peace, they much needed.

Ver. 3. See under Romans 1:7. The words to you between grace and peace detain our attention and mark off each as a distinct object of thought.

Father: as in Galatians 1:1, and perhaps prompted by the phrase there. But here the foregoing words suggest that Paul thinks chiefly of God as Father of His people. The RV. margin has equal documentary evidence, but might easily be an imitation of Paul’s usual salutation. Notice that, as in Galatians 1:1 Christ and God are joined together under one preposition as agent of Paul’s apostleship, so here as the source of grace and peace.

V. 4. That he might deliver us from the present evil world-From the guilt, wickedness, and misery wherein it is involved, and from its vain and foolish customs and pleasures.

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

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

Verses 4, 5. Who gave himself for our sins — See on 1 Corinthians 15:3; that he might deliver us from this present evil world — From the ignorance and folly, sinfulness and guilt, corruption and misery, wherein it is involved, and from its vain and foolish customs and pleasures, that friendship and society with worldly men, and that inordinate desire after, and attachment to worldly things, which is enmity against God, Romans 8:7; James 4:4; according to the will of God — Without any merit of ours. St. Paul begins most of his epistles with thanksgiving, but writing to the Galatians, who had generally departed from the truth, he alters his style, and first sets down his main proposition, that we are saved by the merits of Christ alone: neither does he term them, as he does others, either saints, elect, or churches of God. To whom be glory — For this his gracious will.

Ver. 3-5. Grace to you, and peace — from our Lord Jesus Christ, who gave himself for our sins, a vicarious sacrifice, that he might bring us to God, and deliver us from the present evil world, by calling us out of the world, by forming us into a peculiar people, a chosen generation, a royal priesthood, that we might declare his glory and righteousness to the world. So he said by Isaiah: “This people have I formed for myself, they shall show forth my praise:” Isaiah 43:21. The church is now the called, the Israel of God.

4. Gave himself—He was full owner of his own life: his death was a gift from him to us. So in Matthew 20:28; Mark 10:45; he gave his life as a ransom for many. Note, John 10:18. For—The better reading— peri instead of uper—is, on account of—concerning our sins. As Paul’s titling of himself asserts his apostleship, so this clause asserts the atonement for which his apostleship existed, and both which circumcision was crowding out. Present evil world—This aeon, or time-world of sin, error, apostasy, and strife; to the misery of which the Galatic fickleness was adding its element. Where were once faith and peace, now were distrust and quarrel. Present is the same Greek word as at hand, in 2 Thessalonians 2:2, where see note. It blends the idea of present and setting in, or approach, as of a state already commencing, and as good as here. This inserting and initially present era is the same as the latter times of 1 Timothy 4:1, where see note, and the last days of 2 Timothy 3:1. Meyer says, the present world is the last part of the this world mentioned in Romans 12:2, and 1 Corinthians 1:20. But it by no means follows, as Meyer infers, that this insetting era was a brief space intervening before the then approaching second advent.

Previous to Christ the Jews used the phrases this aeon, the aeon to come, to designate the ages antecedent to, and subsequent to, the Messiah. In the New Testament the terms slid into the meanings of the periods before and after the second advent. According to the will of God—Spoken of Christ’s self-giving, and the resultant redemption through him. This, and not perpetual circumcision, is God’s will.

Verse 4b.-5. The purpose of Christ’s historic self-surrender accords with, and therefore realises, the eternal will of God. Cp. Ephesians 1:5, 11. Thus, as ever, Paul rises from the Son to the Father. Grammatically we might with RV. render our God and Father; or, as in the American Revisers’ margin, God and our Father, or rather in idiomatic English God our Father. Since the word God does not need a defining genitive, in order to convey a complete idea, whereas the idea of Father is essentially relative and therefore needs a complement expressed or understood, the latter renderings seem to me to convey more probably Paul’s exact thought. The whole title declares that He who reigns supreme as God is also our Father. And in the presence of God, in view of His Fatherhood and of His eternal purpose of salvation, Paul cannot refrain from an outburst of praise. So Romans 1:25; 2 Corinthians 11:31. The grandeur revealed in our rescue from the course of things around, by the self-surrender of Christ, belongs, and will be for ever ascribed, to our Father God. Taking up his pen to write to the Galatians, Paul’s first thought, forced upon him by the reproach of enemies, is that his apostleship, so far from being of human origin, is independent even of human agency; and that it was committed to him by the immediate action of Christ and of God. This is acknowledged by all his companions in evangelical labour. To men constitutionally prone to be carried away by surrounding influences, Paul intimates that these influences are bad, that surrender to them is a result of our sins, and that to rescue us from them Christ gave Himself to die, in accordance with an eternal purpose of God. This proves the deadly nature of these surrounding influences, and the earnestness of Christ and of God to save us from them. The splendour of God revealed in this deliverance will, as Paul desires, shine forth for ever.

In § 1 we have the great historic fact that Christ rose from the dead on which rests the faith which justifies; and the great doctrine that salvation comes through Christ’s death, which harmonises justification by faith with the justice of God. We have no hint that either the fact or doctrine was questioned by Paul’s opponents. He therefore begins his letter by bringing his readers into the presence of truths which they admit and which are a firm foundation for the argument which follows.

V. 5. To whom be glory-For this his gracious will.

Verse 5. To whom be glory for ever] Let him have the glory to whom alone it is due, for having delivered us from the present evil world, and from all bondage to Mosaic rites and ceremonies.

Verses 4, 5. Who gave himself for our sins — See on 1 Corinthians 15:3; that he might deliver us from this present evil world — From the ignorance and folly, sinfulness and guilt, corruption and misery, wherein it is involved, and from its vain and foolish customs and pleasures, that friendship and society with worldly men, and that inordinate desire after, and attachment to worldly things, which is enmity against God, Romans 8:7; James 4:4; according to the will of God — Without any merit of ours. St. Paul begins most of his epistles with thanksgiving, but writing to the Galatians, who had generally departed from the truth, he alters his style, and first sets down his main proposition, that we are saved by the merits of Christ alone: neither does he term them, as he does others, either saints, elect, or churches of God. To whom be glory — For this his gracious will.

Ver. 3-5. Grace to you, and peace — from our Lord Jesus Christ, who gave himself for our sins, a vicarious sacrifice, that he might bring us to God, and deliver us from the present evil world, by calling us out of the world, by forming us into a peculiar people, a chosen generation, a royal priesthood, that we might declare his glory and righteousness to the world. So he said by Isaiah: “This people have I formed for myself, they shall show forth my praise:” Isaiah 43:21. The church is now the called, the Israel of God.

5. This complete cycle of gospel thought St. Paul rounds out with a doxology, as in Romans 11:36; 9:5; 16:27; Ephesians 3:21; 1 Timothy 1:17. Be glory—Rather, the glory, with the article; that is, (not, as Alford and Lightfoot, the glory belonging to him, but) the glory of so glorious a redemption. “God’s all the glory—man’s the endless bliss.” For ever and ever—Literal Greek, into aeons of aeons—into ages of ages. The phrase does not, with absolute exactness, express eternity, but only indefinite immensity. It does not absolutely deny all end, but ignores all end. It was, no doubt, the most powerful phrase to express eternity, and to explode from thought all idea of end that the language of the New Testament age knew. Hence it is here used to designate the duration of the existence of the divine glory. It may be added that the word aeon, in this phrase, is the same as that in the previous verse, which we have rendered time-world. This phrase, then, suggests that the endless future is not to be a quiet characterless stream, but a perpetual roll of stupendous revolutions. PART FIRST.

ST. PAUL’S HISTORY OF HIS APOSTLESHIP SUSTAINED, Galatians 1:6-2:21.

1. Points stated—Paul’s apostleship, and Christ’s gospel of faith, 6-10.

Verse 4b.-5. The purpose of Christ’s historic self-surrender accords with, and therefore realises, the eternal will of God. Cp. Ephesians 1:5, 11. Thus, as ever, Paul rises from the Son to the Father. Grammatically we might with RV. render our God and Father; or, as in the American Revisers’ margin, God and our Father, or rather in idiomatic English God our Father. Since the word God does not need a defining genitive, in order to convey a complete idea, whereas the idea of Father is essentially relative and therefore needs a complement expressed or understood, the latter renderings seem to me to convey more probably Paul’s exact thought. The whole title declares that He who reigns supreme as God is also our Father. And in the presence of God, in view of His Fatherhood and of His eternal purpose of salvation, Paul cannot refrain from an outburst of praise. So Romans 1:25; 2 Corinthians 11:31. The grandeur revealed in our rescue from the course of things around, by the self-surrender of Christ, belongs, and will be for ever ascribed, to our Father God. Taking up his pen to write to the Galatians, Paul’s first thought, forced upon him by the reproach of enemies, is that his apostleship, so far from being of human origin, is independent even of human agency; and that it was committed to him by the immediate action of Christ and of God. This is acknowledged by all his companions in evangelical labour. To men constitutionally prone to be carried away by surrounding influences, Paul intimates that these influences are bad, that surrender to them is a result of our sins, and that to rescue us from them Christ gave Himself to die, in accordance with an eternal purpose of God. This proves the deadly nature of these surrounding influences, and the earnestness of Christ and of God to save us from them. The splendour of God revealed in this deliverance will, as Paul desires, shine forth for ever.

In § 1 we have the great historic fact that Christ rose from the dead on which rests the faith which justifies; and the great doctrine that salvation comes through Christ’s death, which harmonises justification by faith with the justice of God. We have no hint that either the fact or doctrine was questioned by Paul’s opponents. He therefore begins his letter by bringing his readers into the presence of truths which they admit and which are a firm foundation for the argument which follows.

V. 6. I marvel that ye are removed so soon-After my leaving you. From him who called you by the grace of Christ-His gracious gospel, and his gracious power.

Verse 6. I marvel that ye are so soon removed] It was a matter of wonder to the apostle that a people, so soundly converted to God, should have so soon made shipwreck of their faith. But mutability itself has not a more apt subject to work upon than the human heart; the alternate workings of different passions are continually either changing the character, or giving it a different colouring. Reason, not passion, the word of God, not the sayings of men, should alone be consulted in the concerns of our salvation.

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

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

Verses 6-9. I marvel that ye are so soon — After my leaving you; removed from him that called you into the grace — Or rather, by, or through the grace; of Christ — His gracious gospel, and his gracious power. God is generally said to call men into the grace of Christ, but the phraseology seems here to point out Paul, and not God, as the person spoken of. For as he wrote this chapter to prove himself an apostle, his success in calling the Galatians to the Christian faith was fitly mentioned as one of the proofs of his apostleship, as it implied that he was assisted in that work by God. Unto another gospel — Or pretended revelation from God, concerning the way of attaining justification and salvation, a way entirely inconsistent with the very fundamental principles of that doctrine which you were first taught. As these Galatians were descendants of the Gauls, as has been observed in the preface, it is the less to be wondered at that they were so unstable; the inhabitants of France, as M. Saurin observes, having been always reproached with taking impressions easily, and as easily suffering them to be effaced. Which is not indeed properly another gospel — For what ye have now received is no gospel at all. It is not glad, but heavy tidings, as setting your acceptance with God upon terms impossible to be performed. But there are some — Who, on pretence that their doctrine of justification by the law of Moses is authorized by God; trouble you — With doubts concerning my doctrine, and disturb the peace of the church; and would — If they were able; pervert and overthrow the gospel of Christ — This the Judaizing teachers effectually did by teaching that justification could not be obtained purely by faith in Christ, but that circumcision and the observation of the Jewish ceremonies were necessary thereto; and the better to effect their purpose, they suggested that the other apostles, yea, and Paul himself, insisted on the observance of the law. But though we — I and all the apostles; or an angel from heaven — If it were possible; should preach any other gospel unto you — Any other method of obtaining justification and salvation; than that which we have formerly preached unto you — And confirmed by such evident and uncontrolled miracles; let him, be accursed — Greek, anathema: let him be cut off from God, and Christ, and his people, and devoted to a perpetual and most dreadful curse. The apostle speaks thus, because he was absolutely certain of his own inspiration, and that the gospel which he had preached was the only true and genuine gospel of Christ. Of the word anathema, see on Romans 9:3; 1 Corinthians 16:22. As we — I and the brethren who are with me; said before — Many times in effect, if not in the same terms; or he refers to the declaration made in the preceding verse, and speaks upon mature deliberation, after pausing, it seems, between the two verses; so say I now again — I solemnly repeat it, as my deliberate judgment; if any man — Or, any one (for the word man is not in the original) whatever, whether man or angel; preach any other gospel than that ye have received — Already from our lips, and which ye have been taught by us from Christ himself; let him be accursed — Set apart for destruction, which, if he repent not, and do not receive and maintain the truth as it is in Jesus, will undoubtedly be his portion.

Ver. 6, 7. I marvel that ye are so soon removed from him that called you — to another gospel, a gospel mixed with all the yoke of the ceremonial law. Which indeed is not another; but the false apostles, as angels of light, trouble you. It would seem from the replies of St. Paul, in chap. 4. and Hebrews 12:22, 25, that those false apostles had talked in the high style of the synagogues. ‘This Paul has deceived you; he has taken a false measure of the prophets, and totally perverted the sense of the seers. He has transferred all the promised glory to our city and temple to some imaginary mount Zion above. Whereas the sense of the prophets is plain; their words are simple and clear. “Then shall the throne of the Lord be great in Jerusalem,” as stated in the latter parts of the prophets. All the converted gentiles shall bring their gifts and offerings to the Lord, to the place that he hath chosen. Zion is the mountain of his holiness. God is in the midst of her, she shall never be moved. His law is an everlasting law. Therefore, you must all be circumcised, and keep the law of Moses.’ — On the contrary, Paul regarded Jerusalem as a putrid carcase, about which the Roman eagles should in a few years be gathered. He, the first of prophets, foresaw that the jews who had execrated the Saviour, should themselves be accursed, and be scattered from one end of the earth to the other. Deuteronomy 28:64.

6. I marvel—Rather, admire; spoken usually of admirable objects of notice; hence a more delicate word than marvel or wonder, and yet slightly suggestive of sarcasm. It was a brilliant fickleness, perhaps, yet a sad one. So soon—He admires not only their recession from the cross to the circumcision, but also the unexpected promptness with which it has been accomplished. But from what point of time is so soon (or more literally, so quickly) to be calculated? If from the time of their first conversion, that was probably a period of about four years. More likely, however, St. Paul refers to the suddenness of their conversion. They fell so quickly before the first assault as to take him by surprise. He had not time to wait for a personal intervention, but must interpose by a letter. Him that called you—The reference of this him to Paul, who, as apostle, called them to Christ, makes a very pointed meaning. But assuming that Galatians and Romans were written about the same period, then Romans 9:11 indicates a reference to God. So Wesley, and also the best modern commentators.

V. 7. Which, indeed, is not properly another gospel. For what ye have now received is no gospel at all; it is not glad, but heavy, tidings, as setting your acceptance with God upon terms impossible to be performed. But there are some that trouble you-The same word occurs, Acts 15:24.

And would-If they were able.

Subvert or overthrow the gospel of Christ-The better to effect which, they suggest, that the other apostles, yea, and I myself, insist upon the observance of the law.

Verse 7. Which is not another] It is called a gospel, but it differs most essentially from the authentic narratives published by the evangelists. It is not gospel, i.e. good tidings, for it loads you again with the burdens from which the genuine Gospel has disencumbered you. Instead of giving you peace, it troubles you; instead of being a useful supplement to the Gospel of Christ, it perverts that Gospel. You have gained nothing but loss and damage by the change.

Verses 6-9. I marvel that ye are so soon — After my leaving you; removed from him that called you into the grace — Or rather, by, or through the grace; of Christ — His gracious gospel, and his gracious power. God is generally said to call men into the grace of Christ, but the phraseology seems here to point out Paul, and not God, as the person spoken of. For as he wrote this chapter to prove himself an apostle, his success in calling the Galatians to the Christian faith was fitly mentioned as one of the proofs of his apostleship, as it implied that he was assisted in that work by God. Unto another gospel — Or pretended revelation from God, concerning the way of attaining justification and salvation, a way entirely inconsistent with the very fundamental principles of that doctrine which you were first taught. As these Galatians were descendants of the Gauls, as has been observed in the preface, it is the less to be wondered at that they were so unstable; the inhabitants of France, as M. Saurin observes, having been always reproached with taking impressions easily, and as easily suffering them to be effaced. Which is not indeed properly another gospel — For what ye have now received is no gospel at all. It is not glad, but heavy tidings, as setting your acceptance with God upon terms impossible to be performed. But there are some — Who, on pretence that their doctrine of justification by the law of Moses is authorized by God; trouble you — With doubts concerning my doctrine, and disturb the peace of the church; and would — If they were able; pervert and overthrow the gospel of Christ — This the Judaizing teachers effectually did by teaching that justification could not be obtained purely by faith in Christ, but that circumcision and the observation of the Jewish ceremonies were necessary thereto; and the better to effect their purpose, they suggested that the other apostles, yea, and Paul himself, insisted on the observance of the law. But though we — I and all the apostles; or an angel from heaven — If it were possible; should preach any other gospel unto you — Any other method of obtaining justification and salvation; than that which we have formerly preached unto you — And confirmed by such evident and uncontrolled miracles; let him, be accursed — Greek, anathema: let him be cut off from God, and Christ, and his people, and devoted to a perpetual and most dreadful curse. The apostle speaks thus, because he was absolutely certain of his own inspiration, and that the gospel which he had preached was the only true and genuine gospel of Christ. Of the word anathema, see on Romans 9:3; 1 Corinthians 16:22. As we — I and the brethren who are with me; said before — Many times in effect, if not in the same terms; or he refers to the declaration made in the preceding verse, and speaks upon mature deliberation, after pausing, it seems, between the two verses; so say I now again — I solemnly repeat it, as my deliberate judgment; if any man — Or, any one (for the word man is not in the original) whatever, whether man or angel; preach any other gospel than that ye have received — Already from our lips, and which ye have been taught by us from Christ himself; let him be accursed — Set apart for destruction, which, if he repent not, and do not receive and maintain the truth as it is in Jesus, will undoubtedly be his portion.

Ver. 6, 7. I marvel that ye are so soon removed from him that called you — to another gospel, a gospel mixed with all the yoke of the ceremonial law. Which indeed is not another; but the false apostles, as angels of light, trouble you. It would seem from the replies of St. Paul, in chap. 4. and Hebrews 12:22, 25, that those false apostles had talked in the high style of the synagogues. ‘This Paul has deceived you; he has taken a false measure of the prophets, and totally perverted the sense of the seers. He has transferred all the promised glory to our city and temple to some imaginary mount Zion above. Whereas the sense of the prophets is plain; their words are simple and clear. “Then shall the throne of the Lord be great in Jerusalem,” as stated in the latter parts of the prophets. All the converted gentiles shall bring their gifts and offerings to the Lord, to the place that he hath chosen. Zion is the mountain of his holiness. God is in the midst of her, she shall never be moved. His law is an everlasting law. Therefore, you must all be circumcised, and keep the law of Moses.’ — On the contrary, Paul regarded Jerusalem as a putrid carcase, about which the Roman eagles should in a few years be gathered. He, the first of prophets, foresaw that the jews who had execrated the Saviour, should themselves be accursed, and be scattered from one end of the earth to the other. Deuteronomy 28:64.

7. Not another—Paul, as it were, corrects himself. His last words, another gospel, might indicate that a return to Judaistic circumcision was a parallel gospel. He now denies that it is any gospel, or good news, at all. The word another, twice used in English here, is represented by two different Greek words. The former signifies different, the latter additional. The former might mean that there are two gospels; but Paul adds that the supposed different is none. But—It is a gospel, but only as a trouble you is a gospel. Pervert—Literally, transform. They would substitute circumcision for the crucifixion as a mode of salvation. Pervert the gospel of Christ—And make it become, essentially, the law of Moses again.

GALATIANS

SECTION 2 . — THE EARLY APOSTACY OF THE

GALATIAN CHRISTIANS. CH. 1:6-10.

I wonder that ye are so quickly removing from Him that called you in the grace of Christ, to another kind of good tidings; which is not another good tidings, except that there are some who are disturbing you and wishing to overturn the good tidings of Christ. But even if we or an angel out of heaven announce good tidings to you other than the good tidings we announced to you, let him be anathema. As we have before said, also now again I say, if any one is announcing to you good tidings other than ye received, let him be anathema. For, now, is it men I am persuading, or God? Or am I seeking to please men? If I were still pleasing men, Christ’s servant I should not be. In § 2 we have the subject-matter of the Epistle, viz. an early defection in Galatia and efforts there to overturn the Gospel; Galatians 1:6, 7: Paul’s condemnation of the false teaching; Galatians 1:8, 9: his justification of the disregard of human approval which this condemnation involves; Galatians 1:10.

Instead of thanks to God, as in all his other letters to Churches, Paul’s salutation is at once followed by severe blame. His wonder (cp. Mark 6:6; 1 John 3:13) tells how unusual is the conduct blamed; and thus adds severity to this rebuke.

So quickly; denotes either (cp. Luke 14:21) a rapid defection now going on; or defection after ( 1 Corinthians 4:19) a short interval, measured here either from the arrival of the false teachers, or from Paul’s last visit, or from his readers’ conversion. Paul’s exact thought, we cannot determine with certainty. Even the last measurement would give a space of seven years at most. And this is a very short time for steadfastness which is worthless unless it endure till death and for a Church designed long to outlive the longest lived of its members. Consequently, this word affords no sure note of the time when the Epistle was written. See Diss. iii. 3. Removing: migration from place to place, or change of opinion. So Acts 7:16; Hebrews 11:5: also 2 Macc. vii. 24, of an apostate Jew; and Sirach vi. 9, of a friend turned to an enemy.

Ye-are-removing: defection now going on while Paul writes, and not yet complete. This agrees with the present tense in Galatians 3:3, are being-made perfect; Galatians 4:9, are-turning; Galatians 1:4, are-being-justified; and throughout the Epistle, e.g. Galatians 4:21; 5:1-3, 12; 6:12, 13. These present tenses and Paul’s expression of wonder, suggest that he wrote while the sad news was still fresh; and while the apostacy was still going on, hoping thus to stay its progress. Him that called you: God, as always with Paul: cp. Galatians 5:8; 1:15; 1 Corinthians 7:17; Romans 8:30. These words remind us that the Gospel is the voice of God calling men to Himself; and imply that to forsake Gospel truth is to forsake God. For the Gospel call is the medium through which God presents Himself to us, and the instrument by which He draws us and binds us to Himself.

In the grace of Christ: Romans 5:15: cp. Galatians 6:18; 2 Corinthians 8:9; 12:9; 13:13. The Gospel call comes to us accompanied and surrounded by the undeserved favour which moved Christ to give Himself for our salvation. Apart from this favour, there had been no Gospel. Thus these words bring Galatians 1:4 to bear upon the apostacy of the Galatians.

To another-kind-of Gospel, or a different Gospel: 2 Corinthians 11:4: point towards which, while forsaking God, they are moving. The call of God was good news of coming deliverance: and nothing less than this could meet the case of men carried helplessly to ruin by the present evil age. Therefore, since his readers are turning from God who spoke to them these good tidings, Paul assumes in irony that they must have heard other good news. And, if so, it must have been of a kind quite different from that which they heard from Paul. He thus compares his own teaching with that which his opponents would put in its place, each being looked upon as good news.

In the words called you, in the grace of Christ, another Gospel, we trace at once the pen of the author of the Epistles to the Romans and Corinthians.

Ver. 7. Explanation of the foregoing veiled comparison.

‘Which other kind of good tidings, as I have ventured to call this false teaching, is not really another good tidings, as though there could be two announcements of coming deliverance between which we might choose. It is, therefore, no Gospel at all. My own words are not correct except as pointing to the fact that there are some who disturb you, etc.’ Disturb: to destroy one’s peace: so Galatians 1:10; Acts 15:24; 17:8; John 5:7; 12:27; 13:21; 14:1, 27. Who and how many the disturbers were, we are not told: simply the fact of disturbance is asserted. Gospel of Christ: Romans 15:19; (Galatians 1:9); 1 Corinthians 9:12; 2 Corinthians 2:12; 9:13; 10:14: the good news about Christ. For Christ is present to our thought rather as the Great Matter, than as Author or Herald, of the Gospel. Cp. Romans 1:2; 2 Corinthians 4:4.

Overturn the Gospel: the tendency, if not the deliberate aim, of the false teachers; so utterly opposed is their teaching to the good news about Christ. They were already disturbing Paul’s readers; and were wishing to overturn the Gospel. This last, they endeavour to do by putting in its place something quite different from it. The new teaching, in order to contrast it with the teaching it was designed to supersede, Paul calls in Galatians 1:6 another kind of Gospel. And only in this sense does he use this phrase. The matter of the Epistle is now fairly before us, viz. an early defection in Galatia. And the teaching which caused it, Paul declares to be an attempt to overturn the Gospel. To prove this assertion, will be the chief purpose of his argument.

V. 8. But if we-I and all the apostles.

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

Verse 8. But though we, or an angel] That Gospel which I have already preached to you is the only true Gospel; were I to preach any other, I should incur the curse of God. If your false teachers pretend, as many in early times did, that they received their accounts by the ministry of an angel, let them be accursed; separate them from your company, and have no religious communion with them. Leave them to that God who will show his displeasure against all who corrupt, all who add to, and all who take from the word of his revelation.

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

Verses 6-9. I marvel that ye are so soon — After my leaving you; removed from him that called you into the grace — Or rather, by, or through the grace; of Christ — His gracious gospel, and his gracious power. God is generally said to call men into the grace of Christ, but the phraseology seems here to point out Paul, and not God, as the person spoken of. For as he wrote this chapter to prove himself an apostle, his success in calling the Galatians to the Christian faith was fitly mentioned as one of the proofs of his apostleship, as it implied that he was assisted in that work by God. Unto another gospel — Or pretended revelation from God, concerning the way of attaining justification and salvation, a way entirely inconsistent with the very fundamental principles of that doctrine which you were first taught. As these Galatians were descendants of the Gauls, as has been observed in the preface, it is the less to be wondered at that they were so unstable; the inhabitants of France, as M. Saurin observes, having been always reproached with taking impressions easily, and as easily suffering them to be effaced. Which is not indeed properly another gospel — For what ye have now received is no gospel at all. It is not glad, but heavy tidings, as setting your acceptance with God upon terms impossible to be performed. But there are some — Who, on pretence that their doctrine of justification by the law of Moses is authorized by God; trouble you — With doubts concerning my doctrine, and disturb the peace of the church; and would — If they were able; pervert and overthrow the gospel of Christ — This the Judaizing teachers effectually did by teaching that justification could not be obtained purely by faith in Christ, but that circumcision and the observation of the Jewish ceremonies were necessary thereto; and the better to effect their purpose, they suggested that the other apostles, yea, and Paul himself, insisted on the observance of the law. But though we — I and all the apostles; or an angel from heaven — If it were possible; should preach any other gospel unto you — Any other method of obtaining justification and salvation; than that which we have formerly preached unto you — And confirmed by such evident and uncontrolled miracles; let him, be accursed — Greek, anathema: let him be cut off from God, and Christ, and his people, and devoted to a perpetual and most dreadful curse. The apostle speaks thus, because he was absolutely certain of his own inspiration, and that the gospel which he had preached was the only true and genuine gospel of Christ. Of the word anathema, see on Romans 9:3; 1 Corinthians 16:22. As we — I and the brethren who are with me; said before — Many times in effect, if not in the same terms; or he refers to the declaration made in the preceding verse, and speaks upon mature deliberation, after pausing, it seems, between the two verses; so say I now again — I solemnly repeat it, as my deliberate judgment; if any man — Or, any one (for the word man is not in the original) whatever, whether man or angel; preach any other gospel than that ye have received — Already from our lips, and which ye have been taught by us from Christ himself; let him be accursed — Set apart for destruction, which, if he repent not, and do not receive and maintain the truth as it is in Jesus, will undoubtedly be his portion.

Ver. 8. Though we, or an angel from heaven, which Luther designates by the name of “white devil,” preach any other gospel — let him be accursed. The gospel of the grace of God, the new covenant in all its glory, the gospel declarative of the love of God, who spared not his own Son, but freely delivered him up for us all, and with him confers all the riches of grace and glory; if this gospel be impugned, it merits the severest strokes of the two-edged sword of God’s avenging arm. What, corrupt, degrade, or despise this gospel, which the first witnesses have published, and sealed with their blood; for which the noble army of martyrs have fought; the faith in which our well-instructed fathers have died? The dire apostasy cannot be tolerated for a moment. If the cross be degraded, there remaineth no more sacrifice for sin.

8. Though… an angel—This is possible only as an angel from heaven is a free agent, and able, like the first angels, to forsake God. Paul had heard his gospel from Christ himself, and he felt his assurance greater even than the counter testimony of an angel from heaven. Christ’s gospel is superior to an angel’s anti-gospel. The gospel, like Christ himself, is superior to all finite worth. Should some angelic form appear at Ancyra, and say that the gospel is false, there is a delusion about it. And so in modern days, a false demonism is abroad ignoring Christ, or demanding to transform his gospel. It can bring nothing greater than Christ; nothing truer, holier, more saving than his gospel. Let them be anathema so far as they abjure the Lord Jesus. Chrysostom finely suggests that Paul is here sweepingly answering those who were quoting Peter and James against him. Speak you of apostles? I tell you if an angel contradict the gospel he is to be rejected! Accursed—An anathema, devoted to destruction. This is the New Testament sense; the later Church sense is excommunicated, severed from true believers. In such sense it is used in the old creeds as condemning the rejecters of each given article.

Ver. 8.-9. This argument, Paul delays for a moment in order to pronounce, and to repeat, against the false teachers in Galatia the most tremendous condemnation possible. He thus reveals the greatness of the issues at stake in the argument he is about to begin.

Even if we, etc.: an almost inconceivable supposition, giving to the condemnation which follows the widest application possible, and thus greatly increasing its force.

We: Paul and the brethren with him.

Angel out of heaven: graphic picture of the appearance of an angel. Other than, etc.: limited, by Paul’s reference to men who desired to overturn the Gospel, to teaching contrary to, and therefore subversive of, the Gospel preached by Paul. This fearful condemnation therefore does not bear upon merely defective teaching. Even the man who builds ( 1 Corinthians 3:15) with straw may himself be saved; so long as he does not endeavour to overturn the foundation.

Anathema: see under Romans 9:3. It can denote no less than the actual curse of God. Under this curse Paul declares that the false teachers lie; and approves this. To this terrible condemnation, the repetition in Galatians 1:9 adds great force.

The contrast with I say now implies that as we said before, does not refer to Galatians 1:8, and must therefore refer to words spoken by Paul and his companions either in an earlier letter or on an earlier visit. It is perhaps most easily explained as recalling Paul’s second visit to Galatia, recorded in Acts 18:23. But the prevalence of the error in question, and the important discussion of it at Jerusalem shortly before (Acts 16:6) Paul’s first visit, and the decrees which (Galatians 1:4) on that journey he circulated, make it quite possible that this warning was given by him even when founding the Galatian Churches. That if any one is announcing, etc. states actual fact, we infer confidently from Galatians 1:7. It is thus a contrast to the inconceivable supposition of Galatians 1:8. [Hence the change in the Greek moods.] The changed ending of the conditional clause, that which ye received, brings as evidence against themselves the readers’ own previous acceptance of Paul’s teaching. Cp. 1 Corinthians 15:1. It is thus a forerunner of Galatians 3:1. That this tremendous condemnation is due to narrow intolerance of opinions different from his own, Paul’s breadth of view disclosed throughout the Epistles to the Romans and Corinthians forbids us to believe. We are therefore compelled to accept it as proof of the greatness of the error and the guilt of the men referred to. And we wait, with bated breath, to know what their teaching was. We expect to find it directly subversive (Galatians 1:7) of the Gospel, thus tending to rob the world of the blessings therein proclaimed and conveyed; and to find that it implied wilful rejection of the teaching of Christ. For, only against error involving moral guilt could this fearful curse be pronounced. Thus Paul’s words of condemnation raise our expectation, on the threshold of the Epistle, to the highest point.

The nature of the error here referred to can be gathered only. by inference from the Epistle itself. It will be discussed fully at the close of our exposition. See note there.

V. 9. As-He speaks upon mature deliberation; after pausing, it seems, between the two verses.

We-I and the brethren who are with me.

Have said before-Many times, in effect, if not in terms. So I say-All those brethren knew the truth of the gospel. St. Paul knew the Galatians had received the true gospel.

Verse 9. Let him be accursed.] Perhaps this is not designed as an imprecation, but a simple direction; for the word here may be understood as implying that such a person should, have no countenance in his bad work, but let him, as Theodoret expresses it, allotriov estw tou koinou swmatov thv ekklhsiav, be separated from the communion of the Church. This, however, would also imply that unless the person repented, the Divine judgments would soon follow.

Verses 6-9. I marvel that ye are so soon — After my leaving you; removed from him that called you into the grace — Or rather, by, or through the grace; of Christ — His gracious gospel, and his gracious power. God is generally said to call men into the grace of Christ, but the phraseology seems here to point out Paul, and not God, as the person spoken of. For as he wrote this chapter to prove himself an apostle, his success in calling the Galatians to the Christian faith was fitly mentioned as one of the proofs of his apostleship, as it implied that he was assisted in that work by God. Unto another gospel — Or pretended revelation from God, concerning the way of attaining justification and salvation, a way entirely inconsistent with the very fundamental principles of that doctrine which you were first taught. As these Galatians were descendants of the Gauls, as has been observed in the preface, it is the less to be wondered at that they were so unstable; the inhabitants of France, as M. Saurin observes, having been always reproached with taking impressions easily, and as easily suffering them to be effaced. Which is not indeed properly another gospel — For what ye have now received is no gospel at all. It is not glad, but heavy tidings, as setting your acceptance with God upon terms impossible to be performed. But there are some — Who, on pretence that their doctrine of justification by the law of Moses is authorized by God; trouble you — With doubts concerning my doctrine, and disturb the peace of the church; and would — If they were able; pervert and overthrow the gospel of Christ — This the Judaizing teachers effectually did by teaching that justification could not be obtained purely by faith in Christ, but that circumcision and the observation of the Jewish ceremonies were necessary thereto; and the better to effect their purpose, they suggested that the other apostles, yea, and Paul himself, insisted on the observance of the law. But though we — I and all the apostles; or an angel from heaven — If it were possible; should preach any other gospel unto you — Any other method of obtaining justification and salvation; than that which we have formerly preached unto you — And confirmed by such evident and uncontrolled miracles; let him, be accursed — Greek, anathema: let him be cut off from God, and Christ, and his people, and devoted to a perpetual and most dreadful curse. The apostle speaks thus, because he was absolutely certain of his own inspiration, and that the gospel which he had preached was the only true and genuine gospel of Christ. Of the word anathema, see on Romans 9:3; 1 Corinthians 16:22. As we — I and the brethren who are with me; said before — Many times in effect, if not in the same terms; or he refers to the declaration made in the preceding verse, and speaks upon mature deliberation, after pausing, it seems, between the two verses; so say I now again — I solemnly repeat it, as my deliberate judgment; if any man — Or, any one (for the word man is not in the original) whatever, whether man or angel; preach any other gospel than that ye have received — Already from our lips, and which ye have been taught by us from Christ himself; let him be accursed — Set apart for destruction, which, if he repent not, and do not receive and maintain the truth as it is in Jesus, will undoubtedly be his portion.

9. As we said before—On former occasions forewarned you. Paul doubtless here recalls to the memory of these misguided men how he had foretold the coming of these very intruders, and the danger of their being accepted. The time of this forewarning was probably his last visit. Accursed—The menacing repetition of this anathema indicated his own firmness, and the awfulness of their danger. The guilt of their apostasy is aggravated by the repetition of the warnings.

Ver. 8.-9. This argument, Paul delays for a moment in order to pronounce, and to repeat, against the false teachers in Galatia the most tremendous condemnation possible. He thus reveals the greatness of the issues at stake in the argument he is about to begin.

Even if we, etc.: an almost inconceivable supposition, giving to the condemnation which follows the widest application possible, and thus greatly increasing its force.

We: Paul and the brethren with him.

Angel out of heaven: graphic picture of the appearance of an angel. Other than, etc.: limited, by Paul’s reference to men who desired to overturn the Gospel, to teaching contrary to, and therefore subversive of, the Gospel preached by Paul. This fearful condemnation therefore does not bear upon merely defective teaching. Even the man who builds ( 1 Corinthians 3:15) with straw may himself be saved; so long as he does not endeavour to overturn the foundation.

Anathema: see under Romans 9:3. It can denote no less than the actual curse of God. Under this curse Paul declares that the false teachers lie; and approves this. To this terrible condemnation, the repetition in Galatians 1:9 adds great force.

The contrast with I say now implies that as we said before, does not refer to Galatians 1:8, and must therefore refer to words spoken by Paul and his companions either in an earlier letter or on an earlier visit. It is perhaps most easily explained as recalling Paul’s second visit to Galatia, recorded in Acts 18:23. But the prevalence of the error in question, and the important discussion of it at Jerusalem shortly before (Acts 16:6) Paul’s first visit, and the decrees which (Galatians 1:4) on that journey he circulated, make it quite possible that this warning was given by him even when founding the Galatian Churches. That if any one is announcing, etc. states actual fact, we infer confidently from Galatians 1:7. It is thus a contrast to the inconceivable supposition of Galatians 1:8. [Hence the change in the Greek moods.] The changed ending of the conditional clause, that which ye received, brings as evidence against themselves the readers’ own previous acceptance of Paul’s teaching. Cp. 1 Corinthians 15:1. It is thus a forerunner of Galatians 3:1. That this tremendous condemnation is due to narrow intolerance of opinions different from his own, Paul’s breadth of view disclosed throughout the Epistles to the Romans and Corinthians forbids us to believe. We are therefore compelled to accept it as proof of the greatness of the error and the guilt of the men referred to. And we wait, with bated breath, to know what their teaching was. We expect to find it directly subversive (Galatians 1:7) of the Gospel, thus tending to rob the world of the blessings therein proclaimed and conveyed; and to find that it implied wilful rejection of the teaching of Christ. For, only against error involving moral guilt could this fearful curse be pronounced. Thus Paul’s words of condemnation raise our expectation, on the threshold of the Epistle, to the highest point.

The nature of the error here referred to can be gathered only. by inference from the Epistle itself. It will be discussed fully at the close of our exposition. See note there.

V. 10. For-He adds the reason why he speaks so confidently. Do I now satisfy men-Is this what I aim at in preaching or writing? If I still-Since I was an apostle.

Pleased men-Studied to please them; if this were my motive of action; nay, if I did in fact please the men who know not God.

I should not be the servant of Christ-Hear this, all ye who vainly hope to keep in favour both with God and with the world!

Verse 10. Do I now persuade men, or God?] The words peiqein ton qeon may be rendered to court or solicit the favour of God as the after clause sufficiently proves. This acceptation of peiqein is very common in Greek authors. While the apostle was a persecutor of the Christians, he was the servant of men, and pleased men. When he embraced the Christian doctrine, he became the servant of GOD, and pleased HIM. He therefore intimates that he was a widely different person now from what he had been while a Jew.

Verse 10. For — He here adds the reason why he speaks so confidently; do I now persuade, or satisfy, men — Is this what I aim at in preaching or writing? or God? — Do I endeavour, in my ministry, to ingratiate myself with men, or to approve myself to God? Or do I seek to please men — By a compliance with their prejudices or designs? For if I yet — Or still, as before my conversion; pleased men — Studied to please them; if this were my motive of action, nay, if I did in fact please the men who know not God, I should not be the servant of Christ — I should not deserve the name of a Christian, and much less that of a minister and an apostle. Hear this, all ye who vainly hope to keep in favour both with God and with the world! And let all those ministers especially observe it, who either alter or conceal the doctrines of the gospel, for fear of displeasing their hearers, or to gain popularity.

Ver. 10-12. Do I seek to please men, by liberation from the ceremonial yoke, as the false apostles say I do. If so, I cease to be the servant of Christ. But I certify to you again, as when I was with you, that the gospel which I preached was neither of men, nor by man, but by the revelation of Jesus Christ. If my gospel were of men, they would give me rewards; now they cast me into prison, and load me with affliction.

10. For—The apostle seems almost to recoil from his own repeated fulminations. Shocked, are you, at my anathemas? My purpose is not now to persuade men, but to persuade God himself, that I am dealing faithfully with men. Do I now—Is it the business I am now engaged in? Am I a human flatterer? My accursed, will show that I do not flatter you. Or God—Is not my very readiness to sacrifice your good graces proof that I am true to God? If… pleased men… not… of Christ—The crisis is now arrived in which pleasing men and serving Christ are incompatible. And you know which is my choice.

2. Paul’s gospel borrowed from no apostle, 11-24.

Paul now, to prove that his gospel was not derived from man, gives a narrative showing that he did not obtain it from the only men supposable— the apostles; nor from the Jerusalem centre. He was first wrapped in the intensest Judaism, vv. 13, 14; upon his conversion he visited not Jerusalem—he saw no apostle for three years, 16, 17; he then visited Peter at Jerusalem, and saw James alone besides, 18-20; thence departing to Syria he had no acquaintance at all with the Judean Churches, 21-24. His gospel, then, not being received from the apostles, if it coincided with the apostolic gospel was all the more certainly true.

Verse 10 is given to support Galatians 1:9. The support thus rendered, our ignorance of details somewhat obscures. But a clue is found in Galatians 6:12, where Paul declares that zeal for the Law was a mask under which the disturbers were endeavouring to escape from persecution. If so, they were mutilating the Gospel in order to conciliate its enemies. Such conduct is doubly incompatible with the service of Christ; and justifies the severe condemnation of Galatians 1:10. By using the first person, and thus expounding the principles of his own action, in words which his readers knew were true, Paul brings his own contrary example to bear on the matter at issue. Cp. 1 Corinthians 8:13; 9:26; 10:33; 11:1. He also reveals by silent contrast the selfish motives of the seducers. His reference to himself is also a suitable stepping-stone to DIV. I.

V. 11. But I certify you, brethren-He does not till now give them even this appellation.

That the gospel which was preached by me among you is not according to man-Not from man, not by man, not suited to the taste of man.

Verse 11. But I certify you, brethren, &c.] I wish you fully to comprehend that the Gospel which I preached to you is not after man; there is not a spark of human invention in it, nor the slightest touch of human cunning.

Verses 11, 12. But I certify you, brethren — He does not, till now, give them even this appellation; that the gospel which was preached by me — Among you; is not after man — Of mere human authority and invention; is not from man, not by man, nor suited to the taste of man; for I neither received it of man — From the authority or interposition of any man; neither was I taught it — By any writing or any human method of instruction; but by revelation of Jesus Christ — Who communicated to me by inspiration his gospel in all its parts, and sent me forth to publish it to the world. If Paul did not receive the gospel from man, as he here asserts, and as we are therefore sure he did not, the perfect conformity of his doctrine with the doctrine of the other apostles, is a proof that he was taught it by revelation from Jesus Christ, who revealed to him at first his resurrection, ascension, and the calling of the Gentiles, and his own apostleship; and told him then there were other things for which he would appear to him. See on Acts 26:16-18.

Ver. 10-12. Do I seek to please men, by liberation from the ceremonial yoke, as the false apostles say I do. If so, I cease to be the servant of Christ. But I certify to you again, as when I was with you, that the gospel which I preached was neither of men, nor by man, but by the revelation of Jesus Christ. If my gospel were of men, they would give me rewards; now they cast me into prison, and load me with affliction.

11. This and the verse following state the apostle’s line of defence, affirming the broad fact of the divine origin, not of the gospel merely, but of his gospel. So far as man was concerned, he was original. His original was Christ. Certify—Literally, make known, cause you to know, assure you. After man—So that man could frame it. It is not such as man would or could have framed.

V. 12. For neither did I receive it-At once.

Nor was I taught it-Slowly and gradually, by any man.

But by the revelation of Jesus Christ-Our Lord revealed to him at first, his resurrection, ascension, and the calling of the Gentiles, and his own apostleship; and told him then, there were other things for which he would appear to him.

Verse 12. I neither received it of man] By means of any apostle, as was remarked Galatians 1:1. No man taught me what I have preached to you.

But by the revelation of Jesus Christ.] Being commissioned by himself alone; receiving the knowledge of it from Christ crucified.

Verses 11, 12. But I certify you, brethren — He does not, till now, give them even this appellation; that the gospel which was preached by me — Among you; is not after man — Of mere human authority and invention; is not from man, not by man, nor suited to the taste of man; for I neither received it of man — From the authority or interposition of any man; neither was I taught it — By any writing or any human method of instruction; but by revelation of Jesus Christ — Who communicated to me by inspiration his gospel in all its parts, and sent me forth to publish it to the world. If Paul did not receive the gospel from man, as he here asserts, and as we are therefore sure he did not, the perfect conformity of his doctrine with the doctrine of the other apostles, is a proof that he was taught it by revelation from Jesus Christ, who revealed to him at first his resurrection, ascension, and the calling of the Gentiles, and his own apostleship; and told him then there were other things for which he would appear to him. See on Acts 26:16-18.

Ver. 10-12. Do I seek to please men, by liberation from the ceremonial yoke, as the false apostles say I do. If so, I cease to be the servant of Christ. But I certify to you again, as when I was with you, that the gospel which I preached was neither of men, nor by man, but by the revelation of Jesus Christ. If my gospel were of men, they would give me rewards; now they cast me into prison, and load me with affliction.

12. Received it—As a gift or deposit. Taught it—As a lesson, doctrine, or system. Revelation—Direct disclosure from Christ to Paul. The Greek word is a form of our term apocalypse; so that not only John had his apocalypse, but Paul. See Introductory note to 1 Corinthians 15:1.

GALATIANS

DIVISION I

PAUL’S CONTRARY CONDUCT AND PRINCIPLES.

CHAPTERS 1:11-2.

SECTION 3. — PAUL’S GOSPEL IS DIVINE.

CH. 1:11, 12.

For I make known to you, brethren, the good tidings announced as good tidings by me, that it is not according to man. For neither did I receive it from man, nor was I taught it; but it came through revelation of Jesus Christ.

Make known to you; calls attention to an important matter, as in 1 Corinthians 12:3; 15:1; 2 Corinthians 8:1. It also suggests that the error in Galatia arose from ignorance.

Good-tidings, announce good-tidings: same word already five times in § 2, reminding us emphatically that the preaching of Paul was good news. That it is not, etc.: special element in the good tidings which Paul wishes to make known.

Not according to man: it is not such teaching as man could produce, does not correspond with man’s powers. This calls attention to the nature and contents of Paul’s Gospel.

Ver. 12. Explains how it is that Paul preached a Gospel which does not accord with, i.e. which surpasses, man’s own powers of intellectual discovery. The explanation is that it was received not from man but from Christ. Paul did not receive it from human lips, as something which one man hands over to another.

Nor was I taught it: as something acquired by the intellectual effort of learning.

Revelation (see under Romans 1:17) of Jesus Christ: either as the Author Himself revealing, Matthew 11:27; or the Object-matter, Himself revealed, 1 Corinthians 1:7; 1 Peter 4:7, 13. Here Galatians 1:16 suggests the latter thought: and this is the usual sense of the genitive after revelation. But the contrast with received from man reminds us that Jesus Christ is the source of this revelation. And this is possibly the sense of 2 Corinthians 12:1. Both ideas may have been present in Paul’s mind. The Revelation of Christ in 1 Corinthians 1:7 is His sudden unveiling at the Great Day: here, and in Galatians 1:16, it is His unveiling subjectively in the mind of Paul. Cp. Romans 16:25; Ephesians 3:5.

The statements in Galatians 1:11, 12 are given in support of something going before. And the repeated word good-tidings, or Gospel, at once recalls the same word in Galatians 1:6-9, thus overleaping the passing reference in Galatians 1:10. Paul assumed in Galatians 1:7 that the good news which he proclaimed and his readers accepted, but which the disturbers wish to overturn, is The Gospel of Christ. To defend this assumption, is the purpose of DIV. I. And this defence Paul has now introduced by a statement, which he will at once proceed to prove, that the matter of his preaching was acquired not by ordinary means but by a lifting up of the veil which hides Christ from mortal view.

The above statement and the long argument following, which shed light on Galatians 1:1, can be explained only by supposing that the false teachers had insinuated that Paul received the Gospel at second hand and preached only in virtue of a commission from the apostles sent personally by Christ, and was therefore inferior to them; and that to their commission he had been unfaithful by preaching a Gospel different from that which he received from them. To this insinuation the facts which occupy the remainder of DIV. I. will be a crushing reply.

This revelation was conveyed to Paul (Ephesians 3:5) by the Holy Spirit, the Spirit (Ephesians 1:17) of wisdom and revelation, received at Damascus by (Acts 9:17) the agency of Ananias. And doubtless the revelation was progressive. Yet we may suppose that he sought and received from others an account of the works and words of Jesus. Indeed he may have known these in part before his conversion; as many know them now and are uninfluenced by them. But, in addition to this external knowledge, Paul was deeply conscious that by the direct agency of God the eyes of his heart had been opened to see a heavenly light and to apprehend the life-giving truths underlying the words and works of Christ. And this is true, in some measure, of all believers: cp. Ephesians 1:17. Probably the matters in dispute turned not so much on what Christ had said as on the underlying significance of His words. And of this, Paul’s knowledge was derived, not from human witnesses, but from Him who was pleased to reveal His Son in him.

V. 13. I Persecuted the church of God-That is, the believers in Christ.

Verse 13. Ye have heard of my conversation] thn emhn anastrofhn. My manner of life; the mode in which I conducted myself. Beyond measure I persecuted the Church] For proofs of this the reader is referred to Acts 9:1, 2; 22:4, and the notes there. The apostle tells them that they had heard this, because, being Jews, they were acquainted with what had taken place in Judea, relative to these important transactions.

Verses 13, 14. For ye have heard of my conversation in time past — As if he said, To convince you that I received the knowledge of the gospel by immediate revelation from Christ, I appeal to my behaviour, both before and after I was made an apostle; in the Jewish religion — En tw Ioudaismw, in Judaism. The expression is well chosen; and, as L’Enfant justly observes, is not intended by the apostle of the religion originally taught by Moses, and contained in his writings and those of the prophets, but, as is evident from the latter part of the next verse, of that which was practised among the Jews at this time, and consisted in a great degree in observing the traditions of the fathers, and the commandments of men. How that beyond measure — Kaq’ uperbolhn, exceedingly, and with the most insatiable rage; I persecuted the church of God — Whether considered as individual believers, or as persons united in religious societies and congregations; and wasted it — Ravaged it with all the fury of a beast of prey. So the word eporqoun, here used, signifies. And profited — Made proficiency in the knowledge and practice of Judaism; above many of my equals — Many of the same age with myself; in mine own nation — Or who were of the same standing in the study of the law; being more exceedingly zealous of the unwritten traditions of my fathers — Over and above the doctrines and precepts written in the law. These were what the evangelists and our Lord called the traditions of men, and their own traditions, (Mark 7:8, 9,) to show that they were mere human inventions. “It was the characteristic of a Pharisee to hold these traditions as of equal authority with the precepts of the law. Nay, in many cases, they gave them the preference. Hence our Lord told them, Mark 7:9, Full well ye reject the commandments of God, that ye may keep your own traditions. The apostle mentions his knowledge of the traditions of the fathers, and his zeal for them, as things absolutely necessary to salvation, to convince the Galatians that his preaching justification without the works of the law, could be attributed to nothing but the force of truth communicated to him by revelation.” — Macknight.

Ver. 13, 14. Ye have heard of my conversation in time past. See the notes on Acts 9. and 22.

13. Ye have heard—Rather, ye heard; that is, ye heard it from me, narrated in my preaching to you. See note, Acts 22:1. Paul, by showing how he was converted, and from what deep anti-Christianity, shows men how they are to be converted. This is experimental religion. Conversation—The word implies the entire mode of life. Jews’ religion—Literally, Judaism. Persecuted—Pursued as a chasing warrior. Wasted—Devastated, usually spoken of ravaging or devastating a country or city. He paints his own sin in vivid words, prompted by deep penitence.

V. 14. Being zealous of the unwritten traditions-Over and above those written in the law.

Verse 14. And profited in the Jews’ religion] The apostle does not mean that he became more exemplary in the love and practice of the pure law of God than any of his countrymen, but that he was more profoundly skilled in the traditions of the fathers than most of his fellow students were, or, as the word sunhlikiwtav may mean his contemporaries.

Verses 13, 14. For ye have heard of my conversation in time past — As if he said, To convince you that I received the knowledge of the gospel by immediate revelation from Christ, I appeal to my behaviour, both before and after I was made an apostle; in the Jewish religion — En tw Ioudaismw, in Judaism. The expression is well chosen; and, as L’Enfant justly observes, is not intended by the apostle of the religion originally taught by Moses, and contained in his writings and those of the prophets, but, as is evident from the latter part of the next verse, of that which was practised among the Jews at this time, and consisted in a great degree in observing the traditions of the fathers, and the commandments of men. How that beyond measure — Kaq’ uperbolhn, exceedingly, and with the most insatiable rage; I persecuted the church of God — Whether considered as individual believers, or as persons united in religious societies and congregations; and wasted it — Ravaged it with all the fury of a beast of prey. So the word eporqoun, here used, signifies. And profited — Made proficiency in the knowledge and practice of Judaism; above many of my equals — Many of the same age with myself; in mine own nation — Or who were of the same standing in the study of the law; being more exceedingly zealous of the unwritten traditions of my fathers — Over and above the doctrines and precepts written in the law. These were what the evangelists and our Lord called the traditions of men, and their own traditions, (Mark 7:8, 9,) to show that they were mere human inventions. “It was the characteristic of a Pharisee to hold these traditions as of equal authority with the precepts of the law. Nay, in many cases, they gave them the preference. Hence our Lord told them, Mark 7:9, Full well ye reject the commandments of God, that ye may keep your own traditions. The apostle mentions his knowledge of the traditions of the fathers, and his zeal for them, as things absolutely necessary to salvation, to convince the Galatians that his preaching justification without the works of the law, could be attributed to nothing but the force of truth communicated to him by revelation.” — Macknight.

Ver. 13, 14. Ye have heard of my conversation in time past. See the notes on Acts 9. and 22.

14. Profited—Became proficient and eminent, even after his persecuting course had commenced, as the order of the narrative indicates. Zealous— The inspiring motive; zeal for the ancestral traditions; not merely the sacred books, but hereditary customs and rabbinical maxims, as afterwards embodied in the Talmud.

GALATIANS

SECTION 4. — PAUL’S FORMER LIFE.

CH. 1:13, 14.

For ye have heard my manner of life formerly in Judaism, that beyond measure I was persecuting the Church of God, and was laying it waste: and I was making progress in Judaism beyond many of my own age in my race, being more abundantly zealous for my paternal traditions.

Now begins historical proof, occupying the rest of DIV. I., of the statement in Galatians 1:12. As a dark background for it, throwing into bold relief his subsequent career, Paul describes first his own earlier life. And this description is also the beginning of the proof. For, such terrible hostility could be overcome by nothing less than a revelation of Jesus Christ.

Ye have heard: probably from Paul himself; a coincidence with Acts 22, 26, which reveal Paul’s habit of narrating his conversion. Manner of life: same word in Ephesians 4:22; 1 Timothy 4:12; 2 Corinthians 1:12; Ephesians 2:3; 1 Timothy 3:15. Judaism: the Jewish way of living, especially in religion. So 2 Macc. viii. 1, “those who had remained in Judaism,” in contrast to apostates; 2 Macc. ii. 21; xiv. 38.

The Church of God: cp. 1 Corinthians 15:9. To persecute the Church is to make war against God.

Was-laying-waste: Galatians 1:23: was engaged in its utter destruction. Paul looked upon himself then as actually destroying the Church. The same word is used for destruction of cities; and, in Acts 9:21, of persons.

Ver. 14. Making progress: same word in Romans 13:12: literally knocking forward, laboriously making oneself a way. In everything distinctive of a Jew, especially in fanatical devotion to the Law and to Jewish prerogatives, Paul was day by day going forward. This devotion, many other young men shared: but in his fervour he left them behind. In my race: 2 Corinthians 11:26; Philippians 3:5. It suggests or implies that those to whom Paul wrote were for the more part not Jews. Zealous: emulous to maintain and defend: literally a zealot, which is an English form of the Greek word here used. Same word in Luke 6:15; Acts 1:13; 21:20; 22:3; 1 Corinthians 14:12; Titus 2:14; 1 Peter 3:13. Of the same word, Cananaean in (RV.) Matthew 10:4; Mark 3:18 is a Hebrew form. It became the name of a sect of fanatics madly jealous for what they thought to be the prerogatives of Israel.

Traditions: customs or teaching handed down verbally or in writing from one to another. See under 1 Corinthians 11:2. Cp. Mark 7:3-13; Colossians 2:8. 2 Thessalonians 2:15; 3:6. Paternal: see Diss. i. 2. That Paul says my traditions, even when comparing himself with others of his own race, suggests that he refers to something specially his own, probably to the traditional customs and interpretations of Scripture which distinguished the sect of the Pharisees. For Paul was (Philippians 3:5, Acts 26:5) a Pharisee, a son (Acts 23:6) of Pharisees. So Josephus, Antiquities bk. xiii. 10. 6, “The Pharisees handed over by tradition to the people many ordinances received from the fathers”: ch. 16. 2, “ the ordinances which the Pharisees brought in according to the paternal tradition.” A sample is in Mark 7:3-13. Notice that Paul’s words about his earlier life here and 1 Corinthians 15:9; Philippians 3:6; 1 Timothy 1:13 confirm completely the statement in Acts 8:3; 9:1, 13; 22:4, 19; 26:10.

V. 15. But when it pleased God-He ascribes nothing to his own merits, endeavours, or sincerity.

Who separated me from my mother's womb-Set me apart for an apostle, as he did Jeremiah for a prophet. Jeremiah 1:5. Such an unconditional predestination as this may consist, both with God's justice and mercy.

And called me by his grace-By his free and almighty love, to be both a Christian and an apostle.

Verse 15. Who separated me from my mother’s womb] Him whom I acknowledge as the GOD of nature and the GOD of grace; who preserved me by his providence when I was a helpless infant, and saved me by his grace when I was an adult persecutor. For some useful remarks on these passages see the introduction, sec. ii.

Verses 15-17. When it pleased God — He ascribes nothing to his own merits, endeavours, or sincerity; who separated me from my mother’s womb — Set me apart for an apostle, as he did Jeremiah for a prophet, (Jeremiah 1:5,) and ordered my education with a view to that office. Such an unconditional predestination as this may consist both with God’s justice and mercy. And called me by his grace — By his free and almighty love, to be both a Christian and an apostle; to reveal his Son in me — By the powerful operation of his Spirit, (2 Corinthians 4:6,) as well as to me by the heavenly vision; that I might preach him among the heathen — Which I should have been ill qualified to do, or even to preach him to mine own countrymen, had I not first known him myself; immediately I conferred not with flesh and blood — Being fully satisfied concerning the divine will, and determined to obey it, I took no counsel with any man, neither with my own reason or inclination, which might have raised numberless objections; but laid aside the consideration of all carnal respects and interests whatsoever. Neither went I up to Jerusalem — The residence of the apostles, to be instructed by, and receive commission from them. But I went into Arabia — Where there were few Christians, and none of them of any note. This course, we may believe, the apostle took by the direction of Christ, who sent him into that country, to instruct him in the duties of his office, and in the doctrines of the gospel, by immediate revelation. The truth is, now that the Lord Jesus was gone to heaven, this was the only proper method of training an apostle. For if the ministry of men had been used in instructing Saul, he would have been considered as an apostle of men, and on that account might have been reckoned inferior to the other apostles, who were all instructed by Christ himself. In Arabia, therefore, Saul continued more than two years; and during all that time, it is probable, employed himself in studying the Jewish Scriptures more carefully than ever, by the help of the new light which had been bestowed on him; in searching into the true nature of the law of Moses, and in attending to such revelations as Christ was pleased to make to him. And, by these revelations, he acquired a complete knowledge of all Christ’s doctrines, sayings, miracles, sufferings, resurrection, and ascension, and of the design both of the law and of the gospel, and of the confirmation which the gospel derives from the writings of Moses and the prophets. Luke, in his history of the Acts, takes no notice of this journey of the apostle into Arabia; but, from the manner in which it is mentioned here, it seems probable that the apostle went into Arabia almost immediately after he recovered his sight and strength, which had been impaired by the bright light with which Christ was surrounded when he appeared to him, and by the terror into which he was cast by that miraculous appearance; staying, however, at Damascus, as we may infer from Acts 9:19, certain days, after he had recovered his sight, during which he preached Christ in the synagogues. From Arabia he returned again unto Damascus — Where he boldly declared the necessity of believing in Christ, in order to salvation, even in the presence of those Jews whom he knew to be strongly prejudiced against that important doctrine, increasing, in the mean time, in strength, as is mentioned Acts 9:22, confounding the Jews, and proving Jesus to be the very Christ.

Ver. 15, 16. When it pleased God — to reveal his Son in me, that I might preach him among the heathen, immediately I conferred not with flesh and blood. I went not back to Jerusalem to look after my private affairs. I let the dead bury their dead. The conversion of Paul demonstrated that his gospel was not of men. During the three days he lay in Damascus, the Son of God, who had appeared to him in the way, opened to him the scriptures, and all the doctrines of the glorious gospel, not omitting the ordinance of the last supper. 1 Corinthians 11:23. — What clearer proof could the Galatians have, that the gospel preached by Paul was not of men, nor after the example of men. He was called of Him who separated him from his mother’s womb, and he attributes his call wholly to the grace of God. He ascribes his knowledge to a special revelation. His future, life was a living sacrifice of obedience to the heavenly vision, and all his sufferings demonstrate the sublimity of his glory in the cross of Christ.

15. Pleased God—Not the divine will blank and bare of all reason or reasons, but the divine will according with the wisest of reasons. Why Paul was then selected there is no difficulty in conjecturing. Divine providence selects its instruments from a recognition of their fitness, and a pre-recognition how they will in full freedom fulfil their mission. See notes on Romans 9:10, 11. Separated—Set me apart, individualized me, as the duly endowed and fitting instrument. Nevertheless, it should be carefully noted that St. Paul, in all this passage, speaks not of his predestination to salvation, but of his providential fitting for his apostleship. From my mother’s womb—Meyer says: “Not in the womb, as Wieseler; nor ere I was born, as Ruckert; but, from my birth.” Comp. Psalm 22:10; Isaiah 44:2; 49:1, 5; Matthew 19:12; Acts 3:2; 14:8. The very elements of his physical and mental being were such as to point him out. To be an apostle he needed to be a Jew; to be an apostle of the Gentiles, he needed to be a Gentilized Jew. He needed a powerful vitality, a piercing intellect, and an iron will. He needed to be one moulded before birth for this wonderful future. Yet we are not to suppose that Paul’s generative process or formation was supernaturally interfered with. God, as divine nature, wrought him in the course of nature. His selection and call were fixed upon him on account of the endowments and qualities that met in him. Called—Note, Romans 1:1. Grace—Favour, but not compulsion. Note, Romans 3:27. Our whole existence is based in grace; our hopes of glory are based in higher grace; the privilege of being God’s apostle on earth was based in highest grace. Paul narrates the whole to show that he is not a man’s apostle, an apostle’s apostle, but solely, God’s apostle.

Professor Lightfoot, however, entirely misses Paul’s point: which is not to show “the sole agency of God as distinct from his own efforts; but the sole agency of God as distinct from any man, as the source, either of Paul’s gospel, or his apostleship.

GALATIANS

SECTION 5. — PAUL’S CONVERSION AND

JOURNEY TO ARABIA. CH. 1:15-17.

But when it pleased God, who separated me from my mother’s womb, and called me through His grace, to reveal His Son in me, that as good tidings I might announce Him among the Gentiles, immediately I did not set the matter before flesh and blood, nor did I go up to Jerusalem to those who were apostles before me, but I went away into Arabia, and I returned again to Damascus.

Ver. 15.-16a. A new era in Paul’s life, due entirely to the good pleasure of God, an historic realisation of an eternal purpose.

When it pleased God; suggests that the time was chosen by the good will of God, who might have spoken to him earlier or later.

Separated me, etc.: placed me, from the moment of my birth, apart from other men, i.e. in a unique position. This can refer only to the as yet unrevealed purpose of God. Paul cannot forget that the voice on the way to Damascus was a manifestation of a purpose which had followed him from the first moment of his personal existence. Even then God designed him for special work. Cp. Isaiah 49:1; Jeremiah 1:5. Called me: Romans 8:28: by the voice of Jesus. This voice was the first link in the historic realisation of God’s purpose. Cp. Romans 8:30.

Through His grace: channel by which the voice came to Paul. God first looked on him with undeserved favour; and then, in order to place him in the unique position for which from birth He had destined him, He spoke to him on the journey. Notice the parallel: it pleased God to reveal His Son in me; and by His grace He called me.

To reveal, etc.: an inward unveiling and vision, in the heart of Paul, of the Son of God, of His Nature and Mission. See under Galatians 1:12. Thus to know Christ is the highest gain and joy, and would itself compensate for the lack of all besides. This revelation followed immediately Paul’s reception of the Holy Spirit: for he at once (Acts 9:20) began to preach. But it would be developed as day by day the Spirit gave him a nearer and clearer view of Christ. Paul then adds the definite purpose of this revelation.

In me: in the mind and spiritual life of Paul; of which every part was permeated and ennobled by this vision of the unveiled face of Christ. It cannot refer, as in 1 Timothy 1:16, to an objective manifestation of Christ to men in (cp. Galatians 1:24) the person of Paul. For this would need to be clearly specified, would confound these words with those following, and would omit an all-important link of the chain, viz. Paul’s own inward vision of Christ. For, none but those in whose inner life Christ is revealed can preach Him aright. The other idea, the word manifest (2 Corinthians 4:10f) would better express.

Announce Him: for Christ is Himself the matter of the good news. Among the Gentiles: a definite element in God’s purpose; and a close coincidence with Acts 26:17.

V. 16. To reveal his Son in me-By the powerful operation of his Spirit, 2 Corinthians 4:6; as well as to me, by the heavenly vision. That I might preach him to others-Which I should have been ill qualified to do, had I not first known him myself.

I did not confer with flesh and blood-Being fully satisfied of the divine will, and determined to obey, I took no counsel with any man, neither with my own reason or inclinations, which might have raised numberless objections.

Verse 16. To reveal his Son in me] To make me know Jesus Christ, and the power of his resurrection.

That I might preach him among the heathen] For it was to the Gentiles, and the dispersed Jews among the Gentiles, that St. Paul was especially sent. Peter was sent more particularly to the Jews in the land of Judea; Paul to those in the different Greek provinces.

I conferred not with flesh and blood] I did not take counsel with men; sarx kai aima, which is a literal translation of the Hebrew ודם rcb basar vedam, flesh and blood, is a periphrasis for man, any man, a human being, or beings of any kind. Many suppose that the apostle means he did not dally, or take counsel, with the erroneous suggestions and unrenewed propensities of his own heart, or those of others; but no such thing is intended by the text. St. Paul was satisfied that his call was of God; he had therefore no occasion to consult man.

Verses 15-17. When it pleased God — He ascribes nothing to his own merits, endeavours, or sincerity; who separated me from my mother’s womb — Set me apart for an apostle, as he did Jeremiah for a prophet, (Jeremiah 1:5,) and ordered my education with a view to that office. Such an unconditional predestination as this may consist both with God’s justice and mercy. And called me by his grace — By his free and almighty love, to be both a Christian and an apostle; to reveal his Son in me — By the powerful operation of his Spirit, (2 Corinthians 4:6,) as well as to me by the heavenly vision; that I might preach him among the heathen — Which I should have been ill qualified to do, or even to preach him to mine own countrymen, had I not first known him myself; immediately I conferred not with flesh and blood — Being fully satisfied concerning the divine will, and determined to obey it, I took no counsel with any man, neither with my own reason or inclination, which might have raised numberless objections; but laid aside the consideration of all carnal respects and interests whatsoever. Neither went I up to Jerusalem — The residence of the apostles, to be instructed by, and receive commission from them. But I went into Arabia — Where there were few Christians, and none of them of any note. This course, we may believe, the apostle took by the direction of Christ, who sent him into that country, to instruct him in the duties of his office, and in the doctrines of the gospel, by immediate revelation. The truth is, now that the Lord Jesus was gone to heaven, this was the only proper method of training an apostle. For if the ministry of men had been used in instructing Saul, he would have been considered as an apostle of men, and on that account might have been reckoned inferior to the other apostles, who were all instructed by Christ himself. In Arabia, therefore, Saul continued more than two years; and during all that time, it is probable, employed himself in studying the Jewish Scriptures more carefully than ever, by the help of the new light which had been bestowed on him; in searching into the true nature of the law of Moses, and in attending to such revelations as Christ was pleased to make to him. And, by these revelations, he acquired a complete knowledge of all Christ’s doctrines, sayings, miracles, sufferings, resurrection, and ascension, and of the design both of the law and of the gospel, and of the confirmation which the gospel derives from the writings of Moses and the prophets. Luke, in his history of the Acts, takes no notice of this journey of the apostle into Arabia; but, from the manner in which it is mentioned here, it seems probable that the apostle went into Arabia almost immediately after he recovered his sight and strength, which had been impaired by the bright light with which Christ was surrounded when he appeared to him, and by the terror into which he was cast by that miraculous appearance; staying, however, at Damascus, as we may infer from Acts 9:19, certain days, after he had recovered his sight, during which he preached Christ in the synagogues. From Arabia he returned again unto Damascus — Where he boldly declared the necessity of believing in Christ, in order to salvation, even in the presence of those Jews whom he knew to be strongly prejudiced against that important doctrine, increasing, in the mean time, in strength, as is mentioned Acts 9:22, confounding the Jews, and proving Jesus to be the very Christ.

Ver. 15, 16. When it pleased God — to reveal his Son in me, that I might preach him among the heathen, immediately I conferred not with flesh and blood. I went not back to Jerusalem to look after my private affairs. I let the dead bury their dead. The conversion of Paul demonstrated that his gospel was not of men. During the three days he lay in Damascus, the Son of God, who had appeared to him in the way, opened to him the scriptures, and all the doctrines of the glorious gospel, not omitting the ordinance of the last supper. 1 Corinthians 11:23. — What clearer proof could the Galatians have, that the gospel preached by Paul was not of men, nor after the example of men. He was called of Him who separated him from his mother’s womb, and he attributes his call wholly to the grace of God. He ascribes his knowledge to a special revelation. His future, life was a living sacrifice of obedience to the heavenly vision, and all his sufferings demonstrate the sublimity of his glory in the cross of Christ.

16. Reveal—To mankind. In me—By a work inwrought within me, and flowing out, in revelation, from me. With flesh and blood—With unregenerate nature, (Matthew 16:17; 1 Corinthians 15:50; Ephesians 6:12;) whether my own or any other man’s. For as Paul has thus far in the matter shown God’s operations, so now he shows man’s co-operations. God works and man co-works; God energizes and man synergizes. Unless both work no blessed effect results. He who shuts out God’s work becomes Pelagian and rationalistic; he who shuts out man’s work becomes predestinarian and fatalistic. As Paul tells us (Acts 9:9) that he was not disobedient to the heavenly vision, so now he tells us he conferred not with flesh and blood. It was not only easy for him to become, like Judas, a fallen star, but it required all his volitional energy to keep his body under, to prevent it.

Ver. 16b.-17. Paul’s action immediately after this divine revelation, described, as his wont is, first negatively then positively. Set the matter before: for advice, as though Paul’s conduct would be influenced thereby. Same word in Galatians 2:6: similar word in Galatians 1:2.

Flesh and blood: men; whose intelligence is limited and their counsel moulded by the constitution of their material clothing. Cp. Matthew 16:17; Ephesians 6:12. Similarly, 1 Corinthians 15:50; Hebrews 2:14 recall the conditions imposed by man’s bodily life. That Paul does not refer here to taking account of the needs and comfort of the body, is proved by his mention in Galatians 1:17 of the earlier apostles; and by the scope of DIV. I., viz. his independence of human authority.

Nor did I go up, etc.: another negation specifying the former one. Go up to Jerusalem: Galatians 2:1f, Acts 11:2; 15:2; 21:12; and Acts 18:22, which refers probably to Jerusalem. It was not only the head of the nation, but was situated on high ground. On receiving the heavenly vision, Paul did not go to present himself to the Mother-Church of Christendom in the metropolis of his nation. Consequently, his success was in no way due to any commission from those who were apostles before him.

By going into Arabia instead of going up to Jerusalem, Paul went away from Christian counsellors. He went, probably, to the kingdom of Aretas, bordering Judaea, with Petra as capital. Cp. Josephus, Antiquities bk. xiv.

14. This journey is most easily harmonised with Acts 9:19f by supposing that immediately after his conversion Paul preached for a short time (some days., Acts 9:19) in the synagogues at Damascus, and then went to Arabia; that after a short sojourn he returned to Damascus and stayed there a great part of the three years mentioned in Galatians 1:18; and that his departure from Damascus to Jerusalem was prompted, as narrated in Acts 9:23ff and 2 Corinthians 11:33, by plots of the Jews. That the journey to Arabia is not mentioned in the Book of Acts, suggests that it was short, and thus perhaps unknown to the writer or omitted as unimportant. The purpose of the journey is not stated, and is unknown to us. Chrysostom and other early writers suppose that Paul went to Arabia, a Gentile country, to preach the Gospel there, thus beginning at once his destined work. If so, the temporary rule of Aretas over Damascus (see note under 2 Corinthians 11:32) may have afforded him a favourable opportunity of preaching in the capital of the Arabian kingdom. Or, in harmony with the deepest and noblest instincts of human nature, his sudden and wonderful change may have prompted Paul to seek retirement in order to ponder in the solitude of a foreign country the commission received from Christ. In this case, he may, like Elijah, have travelled as far as Sinai, which was included probably in the kingdom of Aretas: and to this visit may be due the allusion in Galatians 4:25. Between the above suggestions we cannot decide. Possibly, solitary contemplation in a land of strangers may have been combined with some measure of evangelical activity. In either case Paul went away from Christian counsellors: and this is the point he wishes to emphasise.

Again: even from Arabia, which was nearer to Jerusalem than to Damascus, Paul simply retraced his steps to Damascus. These last words imply that his conversion was at Damascus, of which in this Epistle no other mention is made: an undesigned and important coincidence with Acts 9:3.

V. 17. Neither did I go up to Jerusalem-The residence of the apostles. But I immediately went again into Arabia, and returned again to Damascus-He presupposes the journey to Damascus, in which he was converted, as being known to them all.

Verse 17. Neither went I up to Jerusalem] The aim of the apostle is to show that he had his call so immediately and pointedly from God himself, that he had no need of the concurrence even of the apostles, being appointed by the same authority, and fitted to the work by the same grace and Spirit, as they were.

But I went into Arabia.] That part of Arabia which was contiguous to Damascus, over which Aretas was then king. Of this journey into Arabia we have no other account. As St. Luke was not then with him, it is not inserted in the Acts of the Apostles. See introduction to this epistle. Jerusalem was the stated residence of the apostles; and, when all the other believers were scattered throughout the regions of Judea and Samaria, we find the apostles still remaining, unmolested, at Jerusalem! Acts 8:1.

Verses 15-17. When it pleased God — He ascribes nothing to his own merits, endeavours, or sincerity; who separated me from my mother’s womb — Set me apart for an apostle, as he did Jeremiah for a prophet, (Jeremiah 1:5,) and ordered my education with a view to that office. Such an unconditional predestination as this may consist both with God’s justice and mercy. And called me by his grace — By his free and almighty love, to be both a Christian and an apostle; to reveal his Son in me — By the powerful operation of his Spirit, (2 Corinthians 4:6,) as well as to me by the heavenly vision; that I might preach him among the heathen — Which I should have been ill qualified to do, or even to preach him to mine own countrymen, had I not first known him myself; immediately I conferred not with flesh and blood — Being fully satisfied concerning the divine will, and determined to obey it, I took no counsel with any man, neither with my own reason or inclination, which might have raised numberless objections; but laid aside the consideration of all carnal respects and interests whatsoever. Neither went I up to Jerusalem — The residence of the apostles, to be instructed by, and receive commission from them. But I went into Arabia — Where there were few Christians, and none of them of any note. This course, we may believe, the apostle took by the direction of Christ, who sent him into that country, to instruct him in the duties of his office, and in the doctrines of the gospel, by immediate revelation. The truth is, now that the Lord Jesus was gone to heaven, this was the only proper method of training an apostle. For if the ministry of men had been used in instructing Saul, he would have been considered as an apostle of men, and on that account might have been reckoned inferior to the other apostles, who were all instructed by Christ himself. In Arabia, therefore, Saul continued more than two years; and during all that time, it is probable, employed himself in studying the Jewish Scriptures more carefully than ever, by the help of the new light which had been bestowed on him; in searching into the true nature of the law of Moses, and in attending to such revelations as Christ was pleased to make to him. And, by these revelations, he acquired a complete knowledge of all Christ’s doctrines, sayings, miracles, sufferings, resurrection, and ascension, and of the design both of the law and of the gospel, and of the confirmation which the gospel derives from the writings of Moses and the prophets. Luke, in his history of the Acts, takes no notice of this journey of the apostle into Arabia; but, from the manner in which it is mentioned here, it seems probable that the apostle went into Arabia almost immediately after he recovered his sight and strength, which had been impaired by the bright light with which Christ was surrounded when he appeared to him, and by the terror into which he was cast by that miraculous appearance; staying, however, at Damascus, as we may infer from Acts 9:19, certain days, after he had recovered his sight, during which he preached Christ in the synagogues. From Arabia he returned again unto Damascus — Where he boldly declared the necessity of believing in Christ, in order to salvation, even in the presence of those Jews whom he knew to be strongly prejudiced against that important doctrine, increasing, in the mean time, in strength, as is mentioned Acts 9:22, confounding the Jews, and proving Jesus to be the very Christ.

Ver. 17. I went into Arabia. Ancient geography does not exactly define the limits of this country. Whether it comprized the once powerful kingdom of Hazor, mentioned in Judges 4. and Jeremiah 49:28; or whether it extended to the kingdom of queen Zenobia, alluded to in the note on Job 1:1; or whether the labours of Paul were in the eastern parts of Lebanon and its adjacent cities; or whether he crossed the Euphrates, cannot now be decided. The loss of this part of the apostle’s journal is irreparable. Chrysostom’s note here is, that St. Paul carefully records the grace which God had conferred on him; but in the excess of modesty, he is silent of his own works. His journies finally took a northern direction, towards Cilicia, his native province, as stated in ver. 21.

17. Neither—Paul has thus far shown how incapable a mind like his was, from its intense Judaism, of originating the gospel. He now shows that he had no intercourse with apostles or with Jerusalem to derive it thence. Up—See note, Acts 11:2. Arabia—Strictly, the ancient land lying between the Persian Gulf and the Red Sea, including the Peninsula of Sinai. At different periods, however, it stretched into very different extensions, even to a bordering eastward upon Damascus itself, and including it. Prof. Lightfoot suggests, without fully avowing, a theory that Paul prosecuted a pilgrimage to Mount Sinai itself. There, where Moses gave the law, and where Elijah’s soul was strengthened to restore it. Paul receives from Christ the sublime apocalypse of his gospel. Arabia, then, will be here, as it should be, identical with Arabia in Galatians 4:25. We thereby see how the conception of that allegory arose to his mind. That meditation, the process of the forming of the true conception of the gospel, and not, as the early Christian writers assumed, preaching, was his business in the desert we may readily believe. Returned again—His stay in Arabia appears to have been brief.

Ver. 16b.-17. Paul’s action immediately after this divine revelation, described, as his wont is, first negatively then positively. Set the matter before: for advice, as though Paul’s conduct would be influenced thereby. Same word in Galatians 2:6: similar word in Galatians 1:2.

Flesh and blood: men; whose intelligence is limited and their counsel moulded by the constitution of their material clothing. Cp. Matthew 16:17; Ephesians 6:12. Similarly, 1 Corinthians 15:50; Hebrews 2:14 recall the conditions imposed by man’s bodily life. That Paul does not refer here to taking account of the needs and comfort of the body, is proved by his mention in Galatians 1:17 of the earlier apostles; and by the scope of DIV. I., viz. his independence of human authority.

Nor did I go up, etc.: another negation specifying the former one. Go up to Jerusalem: Galatians 2:1f, Acts 11:2; 15:2; 21:12; and Acts 18:22, which refers probably to Jerusalem. It was not only the head of the nation, but was situated on high ground. On receiving the heavenly vision, Paul did not go to present himself to the Mother-Church of Christendom in the metropolis of his nation. Consequently, his success was in no way due to any commission from those who were apostles before him.

By going into Arabia instead of going up to Jerusalem, Paul went away from Christian counsellors. He went, probably, to the kingdom of Aretas, bordering Judaea, with Petra as capital. Cp. Josephus, Antiquities bk. xiv.

14. This journey is most easily harmonised with Acts 9:19f by supposing that immediately after his conversion Paul preached for a short time (some days., Acts 9:19) in the synagogues at Damascus, and then went to Arabia; that after a short sojourn he returned to Damascus and stayed there a great part of the three years mentioned in Galatians 1:18; and that his departure from Damascus to Jerusalem was prompted, as narrated in Acts 9:23ff and 2 Corinthians 11:33, by plots of the Jews. That the journey to Arabia is not mentioned in the Book of Acts, suggests that it was short, and thus perhaps unknown to the writer or omitted as unimportant. The purpose of the journey is not stated, and is unknown to us. Chrysostom and other early writers suppose that Paul went to Arabia, a Gentile country, to preach the Gospel there, thus beginning at once his destined work. If so, the temporary rule of Aretas over Damascus (see note under 2 Corinthians 11:32) may have afforded him a favourable opportunity of preaching in the capital of the Arabian kingdom. Or, in harmony with the deepest and noblest instincts of human nature, his sudden and wonderful change may have prompted Paul to seek retirement in order to ponder in the solitude of a foreign country the commission received from Christ. In this case, he may, like Elijah, have travelled as far as Sinai, which was included probably in the kingdom of Aretas: and to this visit may be due the allusion in Galatians 4:25. Between the above suggestions we cannot decide. Possibly, solitary contemplation in a land of strangers may have been combined with some measure of evangelical activity. In either case Paul went away from Christian counsellors: and this is the point he wishes to emphasise.

Again: even from Arabia, which was nearer to Jerusalem than to Damascus, Paul simply retraced his steps to Damascus. These last words imply that his conversion was at Damascus, of which in this Epistle no other mention is made: an undesigned and important coincidence with Acts 9:3.

V. 18. Then after three years-Wherein I had given full proof of my apostleship.

I went to visit Peter-To converse with him.

Verse 18. After three years I went up to Jerusalem to see Peter] These three years may be reckoned either from the departure of Paul from Jerusalem, or from his return from Arabia to Damascus.

To see Peter-istorhsai petrov, to become personally acquainted with Peter; for this is the proper import of the verb istorein, from which we have the word istoria, history, which signifies a relation of things from personal knowledge and actual acquaintance. How far this is, now, from the sense in which we must take the word, ninety-nine of every hundred of our histories sufficiently show. They are any thing but true relations of facts and persons.

And abode with him fifteen days.] It was not, therefore, to get religious knowledge from him that he paid him this visit. He knew as much of the Jewish religion as Peter did, if not more; and as to the Gospel, he received that from the same source, and had preached it three years before this.

Verses 18, 19. Then, after three years — Wherein I had given full proof of my apostleship; I went up to Jerusalem to see Peter — And converse with him; and abode with him fifteen days — During which they doubtless discoursed at large together on the mutual success of their ministry. “This being Paul’s first visit to Jerusalem since his conversion, the brethren there shunned him, suspecting that he feigned himself a disciple with a view to betray them. But Barnabas, who probably had learned the particulars of his conversion from Ananias, took and brought him to the apostles, (Peter and James,) and declared to them how he had seen the Lord in the way, Acts 9:27. It does not appear that on this occasion any thing was said, either by Barnabas or by Saul, concerning Christ’s making Saul an apostle at the time he converted him, or concerning his sending him to preach to the idolatrous Gentiles, as is related by the apostle himself, Acts 26:16-

18. These things were not mentioned in Jerusalem till Paul went up to the council, fourteen years after his conversion, Galatians 2:2, 7-9.” But other of the apostles saw I none, save James the Lord’s brother — Or kinsman, as the word here signifies; for he was the son of Alpheus, by Mary the sister of our Lord’s mother. That Paul made so short a stay at Jerusalem, at this time, was probably owing to Christ’s appearing to him in a trance, while in the temple, and commanding him to depart quickly from Jerusalem, Acts 22:18. The brethren also, it seems, advised him to depart, because the Hellenist Jews were determined to kill him.

18. Three years—Styled many days by Luke. Acts 9:23. In addition to what we have there said, we add the following from Lightfoot: “Many days in the Septuagint denotes any indefinite period, however long. Genesis 37:34; 2 Samuel 14:2; 1 Kings 3:11, ‘a long life.’” See Peter—The Greek word is expressive, to be acquainted with Peter. For Peter, the better reading is Cephas, as in Galatians 2:11. Fifteen days—That is, a fortnight, including, perhaps, two sabbaths; departing doubtless on the fifteenth day. “This,” says Wordsworth, “was long enough for Peter to have detected and exposed him had he been unsound.” It was too short, Paul argues, for him to have borrowed Peter’s gospel.

GALATIANS

SECTION 6. — PAUL’S VISIT TO, AND EARLY

DEPARTURE FROM, JERUSALEM. CH. 1:18-24.

Then after three years I went up to Jerusalem, to make acquaintance of Cephas; and I remained with him fifteen days. But no other of the Apostles did I see, except James, the brother of the Lord. The things which I write to you, behold before God I do not lie. Then I came into the regions of Syria and of Cilicia. And I was unknown by face to the Churches of Judaea, the Churches in Christ. But only they were hearing that, He who persecuted us formerly now announces as good news the faith which formerly he was laying waste. And they were glorifying God in me.

Ver. 18. Then: Galatians 1:18, 21; 2:1: three consecutive steps in the historic narrative.

After three years: possibly only one whole year and parts of two others, as in Matthew 27:63, Mark 8:31. they were measured probably from Paul’s conversion, as is immediately in Galatians 1:16. If the visit to Arabia was short, most of this time would be spent at Damascus. probably after Paul’s return there.

To-make-acquaintance-of Cephas: a purpose very different from a desire to obtain apostolic sanction for his work.

Cephas: see under 1 Corinthians 1:12.

Fifteen days: exact length of a memorable visit, fixed indelibly in the mind of Paul. This short sojourn, sufficient to make acquaintance of Peter, would give no time for training in Gospel truth.

For the bearing of this verse on Acts 9:17, 26, see Diss. i. 2.

V. 19. But other of the apostles I saw none, save James the brother (that is, the kinsman) of the Lord-Therefore when Barnabas is said to have brought him into the apostles, Acts 9:27, only St. Peter and St James are meant.

Verse 19. James the Lord’s brother.] Dr. Paley observes: There were at Jerusalem two apostles, or at least two eminent members of the Church, of the name of James. This is distinctly inferred from the Acts of the Apostles, Acts 12:2, where the historian relates the death of James, the brother of John; and yet, in Acts 15:13-21, and in Acts 21:18, he records a speech delivered by James in the assembly of the apostles and elders. In this place JAMES, the Lord’s brother, is mentioned thus to distinguish him from JAMES the brother of John. Some think there were three of this name:-1. JAMES, our Lord’s brother, or cousin, as some will have it; 2. JAMES, the son of Alphæus; and 3. JAMES, the son of Zebedee. But the two former names belong to the same person.

Verses 18, 19. Then, after three years — Wherein I had given full proof of my apostleship; I went up to Jerusalem to see Peter — And converse with him; and abode with him fifteen days — During which they doubtless discoursed at large together on the mutual success of their ministry. “This being Paul’s first visit to Jerusalem since his conversion, the brethren there shunned him, suspecting that he feigned himself a disciple with a view to betray them. But Barnabas, who probably had learned the particulars of his conversion from Ananias, took and brought him to the apostles, (Peter and James,) and declared to them how he had seen the Lord in the way, Acts 9:27. It does not appear that on this occasion any thing was said, either by Barnabas or by Saul, concerning Christ’s making Saul an apostle at the time he converted him, or concerning his sending him to preach to the idolatrous Gentiles, as is related by the apostle himself, Acts 26:16-

18. These things were not mentioned in Jerusalem till Paul went up to the council, fourteen years after his conversion, Galatians 2:2, 7-9.” But other of the apostles saw I none, save James the Lord’s brother — Or kinsman, as the word here signifies; for he was the son of Alpheus, by Mary the sister of our Lord’s mother. That Paul made so short a stay at Jerusalem, at this time, was probably owing to Christ’s appearing to him in a trance, while in the temple, and commanding him to depart quickly from Jerusalem, Acts 22:18. The brethren also, it seems, advised him to depart, because the Hellenist Jews were determined to kill him.

Ver. 19. James the Lord’s brother. St. Ambrose says this James was the son of Joseph. Of course he was older than Jesus, his own mother being dead before Joseph espoused the holy virgin.

19. Save James—This is, no doubt, the James of Jerusalem. Acts 21:18, and Matthew 10:3. It is questioned, with little reason, we think, whether he is here called an apostle. The Greek may indeed be rendered: Other of the apostles saw I none, save that I saw James. But James has to be counted to make out the apostles of Acts 9:27, where see note.

Ver. 19. The brother of the Lord: to distinguish this James from (Acts 12:2) the brother of John, who was not then put to death. Except James: or but only James. Grammatically the words so rendered do not necessarily imply that James was himself an apostle. See under Galatians 2:16. But here Paul cannot wish to say that besides Peter he saw no one, or no Christian, at Jerusalem except James. Cp. Acts 9:28ff. And the whole Context, which refers specially to the apostles, shows that to these the exception refers. It implies fairly that James, if not himself actually and usually called an apostle, was yet so closely related to the apostles that the statement that at Jerusalem Paul saw no apostle except Peter needed to be qualified by the statement that he also saw James. And this agrees exactly with the prominent position of James, attested by his mention in Galatians 2:9 before Peter and John. The apostles held ( 1 Corinthians 12:28) the first rank in the Church: and in the first rank stood certainly James. This lessens the apparent discrepancy in Acts 9:27, by permitting us to speak of Peter and James as apostles. The others, possibly, were away from Jerusalem on evangelical work.

Verse 20. Before God I lie not.] This he speaks in reference to having seen only Peter and James at Jerusalem; and consequently to prove that he had not learned the Gospel from the assembly of the apostles at Jerusalem, nor consequently received his commission from them.

Verses 20-24. Now the things which I write unto you — With respect to all these circumstances of them; I lie not — As I affirm before God, who searcheth the heart, and from whom nothing is hid. Afterward — Departing from Jerusalem; I went into the regions of Syria and Cilicia — To exercise my ministry there, and, if possible, to bring those among whom I was born and brought up, to the knowledge of Christ and his gospel. It appears from Acts 9:30, that some of the brethren in Jerusalem, who advised him to depart, kindly accompanied him to Cesarea, a well known sea-port town on the Mediterranean, from whence it seems he intended to go by sea to Tarsus. But, as he here says that he went into the regions of Syria and Cilicia, it is probable, that after embarking at Cesarea, contrary winds forced him into some of the ports of Syria; so that, altering his plan, he went through that country preaching the gospel, and from thence proceeded to Cilicia by land. And was personally unknown to the churches in Judea — Except to that of Jerusalem. In travelling from Damascus to Jerusalem, after his return from Arabia, it seems by this, that he did not preach or make himself known to any of the Christians in the cities of Judea through which he passed. But they had heard only — This wonderful account in general, which would doubtless spread rapidly through all the land; that he which persecuted us in times past — To imprisonment and death, was become a convert to the religion of Jesus; so that he now preacheth the faith which once he destroyed — That is, the great truths of the gospel, which he once laboured with all his might to extirpate from the minds of men, and from the face of the earth; and they glorified God in me — That is, on my account, as they well might, beholding in me so wonderful an instance of the power and grace of God. This the apostle mentions, because it implied that the Christians in Judea believed him to be a sincere convert, and were persuaded that his conversion would be an additional proof of the divine original of the gospel.

20. Before God—This earnest reminder that we speak as in God’s presence has the solemnity of an oath, but not its profanity.

Ver. 20. This protestation (peculiar in N. T. to Paul: Romans 9:1; 2 Corinthians 11:31; 1 Timothy 2:7) implies some difficulty, fancied or real, in the foregoing statement; and proves its great importance. It is most easily explained by supposing that Paul’s opponents boldly asserted, or insinuated, in order to prove that he had been unfaithful, that he had received a formal commission from the whole apostolic band; and that from this he derived his authority in the Church. To contradict any such assertion, Paul assures us in these solemn words that his purpose in going to Jerusalem was to become acquainted with Peter, and that he saw there no other leader of the Church except James. Thus, by directing attention to a matter of importance, this apparently casual protest helps us to understand Paul’s argument.

Verse 21. Afterwards I came into the regions of Syria, &c.] The course of the apostle’s travels, after his conversion, was this: He went from Damascus to Jerusalem, and from Jerusalem into Syria and Cilicia. “At Damascus the disciples took him by night, and let him down by the wall in a basket; and when Saul was come to Jerusalem, he assayed to join himself to the disciples;” Acts 9:25, 26. Afterwards, when the brethren knew the conspiracy formed against him at Jerusalem, they brought him down to Cæsarea, and sent him forth to Tarsus, a city of Cilicia, Acts 9:30. This account in the Acts agrees with that in this epistle.

Verses 20-24. Now the things which I write unto you — With respect to all these circumstances of them; I lie not — As I affirm before God, who searcheth the heart, and from whom nothing is hid. Afterward — Departing from Jerusalem; I went into the regions of Syria and Cilicia — To exercise my ministry there, and, if possible, to bring those among whom I was born and brought up, to the knowledge of Christ and his gospel. It appears from Acts 9:30, that some of the brethren in Jerusalem, who advised him to depart, kindly accompanied him to Cesarea, a well known sea-port town on the Mediterranean, from whence it seems he intended to go by sea to Tarsus. But, as he here says that he went into the regions of Syria and Cilicia, it is probable, that after embarking at Cesarea, contrary winds forced him into some of the ports of Syria; so that, altering his plan, he went through that country preaching the gospel, and from thence proceeded to Cilicia by land. And was personally unknown to the churches in Judea — Except to that of Jerusalem. In travelling from Damascus to Jerusalem, after his return from Arabia, it seems by this, that he did not preach or make himself known to any of the Christians in the cities of Judea through which he passed. But they had heard only — This wonderful account in general, which would doubtless spread rapidly through all the land; that he which persecuted us in times past — To imprisonment and death, was become a convert to the religion of Jesus; so that he now preacheth the faith which once he destroyed — That is, the great truths of the gospel, which he once laboured with all his might to extirpate from the minds of men, and from the face of the earth; and they glorified God in me — That is, on my account, as they well might, beholding in me so wonderful an instance of the power and grace of God. This the apostle mentions, because it implied that the Christians in Judea believed him to be a sincere convert, and were persuaded that his conversion would be an additional proof of the divine original of the gospel.

21. Syria and Cilicia—He was driven from Jerusalem by plots of the Jews, Acts 9:29, 30, and so was beyond the reach of apostolic teaching.

Ver. 21.-24. A third step in Paul’s narrative, following (1) Galatians 1:15-17 and (2) Galatians 1:18-20.

Syria and Cilicia: adjoining provinces, far from Jerusalem: mentioned together in the same order in Acts 15:23, 41. Syria is put first as nearer to Jerusalem, and as the more important. See Diss. i. 2. From Tarsus Barnabas brought Paul to Antioch, the Capital of Syria, where he laboured (Acts 11:26) a whole year. Thus agree the statements here and in the Book of Acts. The indefinite term regions of, Syria, etc. suggests various journeys within or around these provinces.

Verse 22. And was unknown by face] I was not personally acquainted with any of the Churches of Judea; I was converted in another place, and had not preached the Gospel in any Christian congregation in that country; I knew only those at Jerusalem.

Verses 20-24. Now the things which I write unto you — With respect to all these circumstances of them; I lie not — As I affirm before God, who searcheth the heart, and from whom nothing is hid. Afterward — Departing from Jerusalem; I went into the regions of Syria and Cilicia — To exercise my ministry there, and, if possible, to bring those among whom I was born and brought up, to the knowledge of Christ and his gospel. It appears from Acts 9:30, that some of the brethren in Jerusalem, who advised him to depart, kindly accompanied him to Cesarea, a well known sea-port town on the Mediterranean, from whence it seems he intended to go by sea to Tarsus. But, as he here says that he went into the regions of Syria and Cilicia, it is probable, that after embarking at Cesarea, contrary winds forced him into some of the ports of Syria; so that, altering his plan, he went through that country preaching the gospel, and from thence proceeded to Cilicia by land. And was personally unknown to the churches in Judea — Except to that of Jerusalem. In travelling from Damascus to Jerusalem, after his return from Arabia, it seems by this, that he did not preach or make himself known to any of the Christians in the cities of Judea through which he passed. But they had heard only — This wonderful account in general, which would doubtless spread rapidly through all the land; that he which persecuted us in times past — To imprisonment and death, was become a convert to the religion of Jesus; so that he now preacheth the faith which once he destroyed — That is, the great truths of the gospel, which he once laboured with all his might to extirpate from the minds of men, and from the face of the earth; and they glorified God in me — That is, on my account, as they well might, beholding in me so wonderful an instance of the power and grace of God. This the apostle mentions, because it implied that the Christians in Judea believed him to be a sincere convert, and were persuaded that his conversion would be an additional proof of the divine original of the gospel.

22. Unknown… churches of Judea—And so could not have borrowed the Judean and Jerusalemite type of gospel. He was unknown at Jerusalem, only excepting the acquaintance they acquired with him, according to his own account, during his abode with Peter. Probably his intercourse was mainly with the Hellenists at Jerusalem. See Acts 9:29, and note.

Ver. 22. The Churches of Judaea; possibly do not include that at Jerusalem. For the people and life of the surrounding country are so different from those of a metropolis that the latter seems hardly to belong to the former: and it is not likely that Paul would be fifteen days in Jerusalem without meeting some Christians there. Similarly, from Jerusalem apparently (John 2:13) Jesus went (John 3:22) into the Judaean land. Yet in 1 Thessalonians 2:14, similar words certainly include Jerusalem. And it may be objected that if to these Paul was known it was immaterial to say that he had not visited the Churches in the small towns around. On the apparent contradiction with Acts 9:28, see Diss. i. 2. Perhaps these words were added to complete the account of Paul’s relations with the Jewish Christians, and to give opportunity for the statement in Galatians 1:24 of their accord with him. The Churches in Christ: a comment on these Judaean Christians, testifying their union with Christ and therefore the genuineness of their profession. So 1 Thessalonians 2:14. The plural Churches suggests, as in Galatians 1:2, that they were not united into one organised whole. Unknown by face; hardly implies that they had never seen his face even as a persecutor, and therefore does not prove that Paul refers only to Churches outside Jerusalem. For, if they had never met him as a Christian, he would be, as to personal intercourse, still unknown to them.

Verse 23. They had heard only] As a persecutor of the Church of Christ, I was well known; and as a convert to Christ I was not less so. The fame of both was great, even where I was personally unknown.

Verses 20-24. Now the things which I write unto you — With respect to all these circumstances of them; I lie not — As I affirm before God, who searcheth the heart, and from whom nothing is hid. Afterward — Departing from Jerusalem; I went into the regions of Syria and Cilicia — To exercise my ministry there, and, if possible, to bring those among whom I was born and brought up, to the knowledge of Christ and his gospel. It appears from Acts 9:30, that some of the brethren in Jerusalem, who advised him to depart, kindly accompanied him to Cesarea, a well known sea-port town on the Mediterranean, from whence it seems he intended to go by sea to Tarsus. But, as he here says that he went into the regions of Syria and Cilicia, it is probable, that after embarking at Cesarea, contrary winds forced him into some of the ports of Syria; so that, altering his plan, he went through that country preaching the gospel, and from thence proceeded to Cilicia by land. And was personally unknown to the churches in Judea — Except to that of Jerusalem. In travelling from Damascus to Jerusalem, after his return from Arabia, it seems by this, that he did not preach or make himself known to any of the Christians in the cities of Judea through which he passed. But they had heard only — This wonderful account in general, which would doubtless spread rapidly through all the land; that he which persecuted us in times past — To imprisonment and death, was become a convert to the religion of Jesus; so that he now preacheth the faith which once he destroyed — That is, the great truths of the gospel, which he once laboured with all his might to extirpate from the minds of men, and from the face of the earth; and they glorified God in me — That is, on my account, as they well might, beholding in me so wonderful an instance of the power and grace of God. This the apostle mentions, because it implied that the Christians in Judea believed him to be a sincere convert, and were persuaded that his conversion would be an additional proof of the divine original of the gospel.

23. They—The Judean Christians. Had heard—Rather, were hearing; that is, while he was in Syria and Cilicia. Us—The sentence glides into the words of the Christians themselves.

Ver. 23.-24. The only contact of Paul with the Christians of Judaea was that from time to time news came that their former persecutor was now preaching the Gospel. Of this Gospel, faith was a chief element. (Another chief element was the Cross of Christ: 1 Corinthians 1:18.) Paul announced as-good-tidings that God saves all who believe. Formerly he was at work crushing out this teaching by destroying (same word in Galatians 1:13, Acts 9:21) those who announced it. Cp. Acts 6:7, obeyed the faith; Romans 1:5.

Glorified: see under Romans 1:21; 15:6, 9; 1 Corinthians 6:20. In me: John 17:10. In the changed conduct of Paul there shone forth to the Christians of Judaea the grandeur of God, awakening their admiration. This was his earnest desire: that in my body Christ shall be magnified, Philippians 1:20. Since this admiration was voluntary, they are said to have themselves glorified God. These words attest the agreement of the Judaean Christians with Paul at this early stage of his career, so far as he was known to them; and thus prepare the way for the formal agreement in § 7.

V. 24. In me-That is, on my account.

Verse 24. They glorified God in me.] Hearing now that I preached that faith which before I had persecuted and endeavoured to destroy, they glorified God for the grace which had wrought my conversion. I owe nothing to them; I owe all to God; and they themselves acknowledge this. I received all from God, and God has all the glory.

1. IT appeared of great importance to St. Paul to defend and vindicate his Divine mission. As he had none from man, it was the more necessary that he should be able to show plainly that he had one from God. Paul was not brought into the Christian ministry by any rite ever used in the Christian Church. Neither bishop nor presbyter ever laid hands on him; and he is more anxious to prove this, because his chief honour arose from being sent immediately by God himself: his conversion and the purity of his doctrine showed whence he came. Many since his time, and in the present day, are far more anxious to show that they are legitimately appointed by MAN than by GOD; and are fond of displaying their human credentials. These are easily shown; those that come from God are out of their reach. How idle and vain is a boasted succession from the apostles, while ignorance, intolerance, pride, and vain-glory prove that those very persons have no commission from heaven! Endless cases may occur where man sends and yet God will not sanction. And that man has no right to preach, nor administer the sacraments of the Church of Christ, whom God has not sent; though the whole assembly of apostles had laid their hands on him. God never sent, and never will send, to convert others, a man who is not converted himself. He will never send him to teach meekness, gentleness, and long suffering, who is proud, overbearing, intolerant, and impatient. He, in whom the Spirit of Christ does not dwell, never had a commission to preach the Gospel; he may boast of his human authority, but God will laugh him to scorn. On the other hand, let none run before he is sent; and when he has got the authority of God, let him be careful to take that of the Church with him also.

2. The apostle was particularly anxious that the Gospel should not be corrupted, that the Church might not be perverted. Whatever corrupts the GOSPEL, subverts the CHURCH. The Church is a spiritual building, and stands on a spiritual foundation. Its members are compared to stones in a building, but they are living stones-each instinct with the spirit of a Divine life; Jesus is not only the foundation and the head-stone, but the spirit that quickens and animates all. A Church, where the members are not alive to God, and where the minister is not filled with the meekness and gentleness of Jesus, differs as much from a genuine Church as a corpse does from an active human being. False teachers in Galatia corrupted the Church, by introducing those Jewish ceremonies which God had abolished; and the doctrine of justification by the use of those ceremonies which God had shown by the death of his Son to be of none effect. “If those,” says Quesnel, “are justly said to pervert the Gospel of Christ, who were for joining with it human ceremonies which God himself instituted, what do those do, who would fondly reconcile and blend it with the pomps of the devil? The purity of the Gospel cannot admit of any mixture. Those who do not love it, are so far from building up that they trouble and overturn all. There is no ground of trust and confidence for such workmen.”

3. If he be a dangerous man in the Church who introduces Jewish or human ceremonies which God has not appointed, how much more is he to be dreaded who introduces any false doctrine, or who labours to undermine or lessen the influence of that which is true? And even he who does not faithfully and earnestly preach and inculcate the true doctrine is not a true pastor. It is not sufficient that a man preach no error; he must preach the truth, the whole truth, and nothing but the truth.

4. How is it that we have so many Churches like those in Galatia? Is it not because, on one hand, we disturb the simplicity of the Christian worship by Jewish, heathenish, or improper rites and ceremonies; and on the other, corrupt the purity of its doctrines by the inventions of men? How does the apostle speak of such corrupters? Let them be accursed. How awful is this! Let every man who officiates as a Christian minister look well to this. His own soul is at stake; and, if any of the flock perish through his ignorance or neglect, their blood will God require at the watchman’s hand.

5. St. Paul well knew that, if he endeavoured to please man, he could not be the servant of Christ. Can any minor minister hope to succeed, where even an apostle, had he followed that line, could not? The interests of Christ and those of the world are so opposite, that it is impossible to reconcile them; and he who attempts it shows thereby that he knows neither Christ nor the world, though so deeply immersed in the spirit of the latter.

6. God generally confounds the expectations of men-pleasing ministers; they never ultimately succeed even with men. God abhors them, and those whom they have flattered find them to be dishonest, and cease to trust them. He who is unfaithful to his God should not be trusted by man. GALATIANS

Verses 20-24. Now the things which I write unto you — With respect to all these circumstances of them; I lie not — As I affirm before God, who searcheth the heart, and from whom nothing is hid. Afterward — Departing from Jerusalem; I went into the regions of Syria and Cilicia — To exercise my ministry there, and, if possible, to bring those among whom I was born and brought up, to the knowledge of Christ and his gospel. It appears from Acts 9:30, that some of the brethren in Jerusalem, who advised him to depart, kindly accompanied him to Cesarea, a well known sea-port town on the Mediterranean, from whence it seems he intended to go by sea to Tarsus. But, as he here says that he went into the regions of Syria and Cilicia, it is probable, that after embarking at Cesarea, contrary winds forced him into some of the ports of Syria; so that, altering his plan, he went through that country preaching the gospel, and from thence proceeded to Cilicia by land. And was personally unknown to the churches in Judea — Except to that of Jerusalem. In travelling from Damascus to Jerusalem, after his return from Arabia, it seems by this, that he did not preach or make himself known to any of the Christians in the cities of Judea through which he passed. But they had heard only — This wonderful account in general, which would doubtless spread rapidly through all the land; that he which persecuted us in times past — To imprisonment and death, was become a convert to the religion of Jesus; so that he now preacheth the faith which once he destroyed — That is, the great truths of the gospel, which he once laboured with all his might to extirpate from the minds of men, and from the face of the earth; and they glorified God in me — That is, on my account, as they well might, beholding in me so wonderful an instance of the power and grace of God. This the apostle mentions, because it implied that the Christians in Judea believed him to be a sincere convert, and were persuaded that his conversion would be an additional proof of the divine original of the gospel.

24. Glorified God—Rendered thanks and praise that the persecutor had become a preacher. But this was the Church from which, under pressure of the temple hierarchy, Paul’s Judaizing troublers came. Fourteen years afterwards, as he will soon say, he came to meet them at Jerusalem and settle accounts. In me—Rather, upon me; as the basis upon which their glorifying of God was founded.

Ver. 23.-24. The only contact of Paul with the Christians of Judaea was that from time to time news came that their former persecutor was now preaching the Gospel. Of this Gospel, faith was a chief element. (Another chief element was the Cross of Christ: 1 Corinthians 1:18.) Paul announced as-good-tidings that God saves all who believe. Formerly he was at work crushing out this teaching by destroying (same word in Galatians 1:13, Acts 9:21) those who announced it. Cp. Acts 6:7, obeyed the faith; Romans 1:5.

Glorified: see under Romans 1:21; 15:6, 9; 1 Corinthians 6:20. In me: John 17:10. In the changed conduct of Paul there shone forth to the Christians of Judaea the grandeur of God, awakening their admiration. This was his earnest desire: that in my body Christ shall be magnified, Philippians 1:20. Since this admiration was voluntary, they are said to have themselves glorified God. These words attest the agreement of the Judaean Christians with Paul at this early stage of his career, so far as he was known to them; and thus prepare the way for the formal agreement in § 7.