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Galatians 1:1–5
1:1–5 The letter to the Galatians was written around AD 48–57 by the Apostle Paul, perhaps with contributions from some of his fellow missionaries (Gal 1:1–2).
Galatians 1:1–5
Here, Paul introduces the themes addressed throughout the letter: the divine origin of his calling as an apostle, which he affirms in Gal 1:1, and the gospel message, which he summarizes in v. 4.
Galatians 1:1
1:1
Galatians 1:2
1:2
Galatians 1:3
1:3
Galatians 1:4
1:4
Galatians 1:5
1:5
Galatians 1:6–10
1:6–10 At this point in his letters, Paul typically offers a prayer of thanksgiving for his audience (Rom 1:8; 1 Cor 1:4; Phil 1:3).
Galatians 1:6
1:6
Galatians 1:7
1:7
Galatians 1:7
7; 5:10, 12).
Galatians 1:8
1:8
Galatians 1:10
1:10
Galatians 1:11–24
1:11–24 Paul’s accusers probably claimed that his independence from the leaders at Jerusalem made him a rogue minister. In this section, Paul challenges this assessment. He says that, despite his independence, the leaders at Jerusalem supported his call and gospel, confirming the legitimacy of his ministry. [3]
[4]
I am marvelling that in such a manner suddenly you are becoming of another mind and deserting from Him who called you in the sphere of Christ’s grace to a message of good news diametrically opposed to the gospel, which message is not an alternative gospel. Only, there are certain ones who are troubling your minds and are desiring to pervert the gospel of Christ. In fact, even if we or a messenger from heaven should preach a gospel to you which goes beyond that which we preached to you as good news, let him be accursed. Even as we have said on a previous occasion, indeed, now again I am saying, If, as is the case, anyone preaches a gospel to you which goes beyond that which you took so eagerly and hospitably to your hearts, let him be accursed. For, am I at this present moment seeking to win the favor of men rather than the approval of God? Or, am I making it my business to be constantly pleasing men? If I still were pleasing men, in that case Christ’s bondslave I would not be.
For I make known to you, brethren, the message which was announced as good news by me, that it is not as to its nature, human. For, as for myself, neither did I receive it directly from man, nor was I taught it, but I received it through a revelation given me by Jesus Christ.[5]
Just thought everyone should be aware that both the Wuest New Testament, above, and The Wuest Word Study Bundle below are dealing with the passage Galatians 1:6-12.The New Testament just translates the passage, The Wuest Word Study Bundle has the smaller size font for detailed info helping to understand the words that go into the translation, and bigger size font for the finished product that was published as the Wuest New Testament An Expanded Translation
II. The Galatian Christians are rebuked and the Judaizers denounced (1:6–10).
Verses six and seven. I marvel that you are so soon removed. Marvel is from thaumazo (θαυμαζο) which means to wonder at, to marvel. Its cognate adjective means wonderful, marvelous. Thus Paul considered the defection of the Galatian Christians as an extra-ordinary thing. Alford says of this word, “a word of mildness, inasmuch as it imports that better things were expected of them,—and of condescension, as letting down the writer to the level of the readers and even challenging explanation from them. Still, like many such mild words, it carries to the guilty conscience even sharper rebuke than a harsher one would.” Are removed is from metatithemi (μετατιθεμι) which means “to transpose two things, one of which is put in the place of the other.” In classical Greek it was used of a turncoat. The word is used of one altering his opinion or becoming of another mind. The word was also used of desertion or revolt, frequently of a change in religion, philosophy, or morals. The present tense indicates that when Paul wrote, the defection of the Galatians was yet only in progress. Had he used the perfect tense, that would have indicated that the Galatians had actually and finally turned against grace and had come to a settled attitude in the matter. The mind of Paul wavers between fear and hope as to the outcome. Paul was trying desperately to arrest the progress of this new doctrinal infection if he could. The Judaizers had not yet achieved any decisive success, although the Galatians were disposed to lend a ready ear to their insinuations.
So soon is from tacheos (ταχεος). The word is used also in I Timothy 5:22 where Timothy is warned against ordaining anyone as an elder in a hurried fashion. The word means “readily, rashly, quickly,” and speaks here of the rapidity with which the Galatians were turning away from Paul and his teaching of grace, to the Judaizers with their teaching of works.
From him who called you into the grace of Christ. The One who called the Galatians was God. Called is from kaleo (καλεο). Its distinctive use in the New Testament is to call a person for a definite purpose. Hence, it is synonymous with to select or choose. It refers to the act of calling someone so that he may hear, come, and do that which is incumbent upon him. It thus is a word that becomes a technical term for special relationships. In secular Greek it was used of a summons in the law courts. It denotes in the New Testament a call from God or in God’s Name, a call to participate in the revelation of grace. Paul’s use of the word in general suggests that he thought of those only as called who obeyed the divine summons. Of a rejected call he never speaks. The word grace2 is in the locative of sphere. God called the Galatians in the sphere of grace. That is, when He effectually summoned them to a participation in the salvation procured by His Son on the Cross, it was on a basis, not of works, but of a salvation unmerited by them and freely bestowed, offered out of the pure generosity and love of the heart of God, with no strings tied to it, offered as a free gift to be accepted by the outstretched hand of faith. This put the Galatians in a position in relationship to God in which they were the objects of His everlasting favor. In speaking of the change of position on the part of the Galatians, it would be more natural for Paul to refer to the state in which God’s call they are or should be than to emphasize the basis or instrument of God’s call. The Galatians were abandoning the position of grace, the relation toward God which made them the objects of the grace of Christ and participants in its benefits, to put themselves under law which could only award them their sad desserts.
Unto another gospel; which is not another. Paul uses two Greek words, both of which mean another, but which have a further distinct meaning of their own. The first is heteros (ἑτερος), the second allos (ἀλλος). Heteros (ἑτερος) means another of a different kind, allos (ἀλλος), another of the same kind. Heteros (ἑτερος) denotes qualitative difference, allos (ἀλλος), numerical difference. Heteros (ἑτερος) distinguishes one of two. Allos (Ἀλλος) adds one besides. Every heteros (ἑτερος) is an allos (ἀλλος), but not every allos (ἀλλος) is a heteros (ἑτερος). Heteros (ἑτερος) involves the idea of difference of kind, while allos (ἀλλος) denotes simply distinction of individuals. Heteros (ἑτερος) sometimes refers however, not only to difference in kind but also speaks of the fact that the character of the thing is evil or bad. That is, the fact that something differs in kind from something else, makes that thing to be of an evil character. We have the word heterodoxy, made up of heteros (ἑτερος), and the word doxa (δοξα) which means opinion. Paul’s doctrine of grace is God’s truth, and anything that differs in kind from it must necessarily be false doctrine. Heterodoxy is false doctrine.
When Paul speaks of the Galatians turning to a heteros (ἑτερος) gospel, he means that they are turning to a gospel that is false in its doctrine. It is not only different in character from the gospel which he preached to the Galatians, but it is different in a bad sense. It is essentially evil. We have here in the expression, heteros (ἑτερος) gospel, a contradiction in terms. Gospel is from euaggelion (εὐαγγελιον) which means good news. There cannot be a heteros (ἑτερος) good news, that is, a message of good news different in kind from that which Paul preached, and different in an evil sense, and yet be a message of good news. A salvation-by-works message is no good news to a lost sinner, first, because the Bible says “not by works of righteousness which we have done, but according to His mercy He saved us” (Titus 3:5), and second, if salvation would be by good works, one would not know how many good works a person must do to be saved or after being saved, to keep saved. No one could have any assurance of acceptance with God or security in salvation from such preaching. Thus, Paul stamps the message of the Judaizers as heterodoxy, false doctrine.
Then he says that it is not an allos (ἀλλος) gospel. It is not only different in kind. It is not a gospel at all. It is not another gospel even when considered in a numerical way. There can be only one message of good news. Arthur S. Way in his excellent translation of Galatians renders heteros (ἑτερος) gospel, an opposition gospel, allos (ἀλλος) gospel, an alternative gospel. Thus, the Galatians were turning to an opposition gospel diametrically opposed to Paul’s message of grace, and this opposition gospel was not an alternative one.
But there be some that trouble you. The word trouble is from tarasso (ταρασσο) which means “to disturb mentally” with excitement, perplexity, and fear. The present tense of this participle indicates that the Judaizers were still in Galatia at the time Paul wrote this letter, and that the Galatian letter was written to combat them while they were in the very midst of their work. The definite article is used with the participle, pointing out in a more marked manner, the notorious occupation of these men. Some is from tines (τινες), an indefinite pronoun. In the use of this word Paul refers to the Judaizers with a certain studied vagueness. They were evidently strangers whom the apostle treats with real or affected contempt.
And would pervert the gospel of Christ. The word would is from thelo (θελο) which means to desire. It is in the present tense which indicates that the troubling was a present fact, the perversion was yet only a wish of the Judaizers, and that the Galatians had not completely succumbed to their influence. The word pervert is from metastrepho (μεταστρεφο) which means “to reverse, to change to the opposite, to turn about.” The purpose of the Judaizers was to so change the gospel of grace which Paul preached, that it would be the reverse of what it was, a message of salvation by good works instead of a message of a salvation offered free in answer to faith. It was not merely to derange it or to turn aside its true meaning. It was to transform it into something diametrically opposed to what it was originally, into something of an opposite nature. Thus the actions of the Judaizers themselves testify to the mutual incompatibility of law and grace. These two systems have nothing in common; as Paul says, “If by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work” (Rom. 11:6).
Translation. I am marvelling that in such a manner suddenly, you are becoming of another mind and are deserting from Him who called you in the sphere of Christ’s grace to a message of good news diametrically opposed to the gospel, which message is not another gospel of the same kind. Only there are certain ones who are troubling your minds, and are desiring to pervert the gospel of Christ.
Verse eight. But though we or an angel from heaven. But is from alla (ἀλλα), the stronger of two Greek adversatives. This strong language shows how serious Paul considered the differences to be between his gospel and the message of the Judaizers. He is concerned over the fact that the Galatians probably regarded the gospel he preached as, after all, not so very different from the message of the Judaizers. His own strong sense of the serious difference between the two messages, is responsible for the vehemence of his feelings in the premises. By the use of the plural pronoun we, Paul associates with himself his colleagues, Barnabas, Silas, and Timothy who had combined with him in the preaching of the gospel. He wants to show the Galatians that the controversy is not between one teacher and another, but between truth and error. Though has in the Greek text the idea of even though, supposing a case which has never occurred. The reference to an angel here could not be, that to the angels also was committed the preaching of the gospel, for Paul knew better than that. It might have reference to the incident referred to in 4:14. The Greek word translated angel (aggelos (ἀγγελος)) also mean a messenger. At Lystra, the Lycaonians witnessed the miraculous healing of the impotent man, and thought that they recognized in Barnabas, the chief of the Greek gods, Zeus. And they thought Paul was Hermes, the messenger and interpreter of the gods (Acts 14:8–18). Paul looks back to the day when the Galatians received him as a messenger of the gods. Thus he says, “But though we or a messenger from heaven.” The words preach gospel, are from euaggelizomai (εὐαγγελιζομαι), a verb which means “to announce a message of good news.” Paul could have used the Greek verb kerusso (κερυσσο) which means to announce and the noun euaggelion (εὐαγγελιον) which means good news, but he chose the distinctive verb which in English would be rendered to evangelize. The expression preach gospel unto you, is literally, evangelize you.
Than is from par’ ho (παρ ὁ), and the idea is not merely against or besides, but beyond, in the sense of overstepping a limit into a new region. It points out a specific difference. The message of the Judaizers was of an entirely different character. It was intrinsically different. The entire expression in a literal translation would be, But even though we or a messenger from heaven evangelized you beyond that which we evangelized you.
Let him be accursed. The word accursed is from anathema (ἀναθεμα). It is a word used in the LXX,3 of a person or thing set apart and devoted to destruction, because hateful to God. Hence in a spiritual sense it denotes one who is alienated from God by sin. It cannot refer here to ecclesiastical excommunication, for angels are included. The epistles of Paul attach to the word the idea of spiritual death. Its use in Romans 9:3 where Paul says that he could wish himself accursed from Christ for his brethren’s sake, associates it with the further idea of separation from Christ and destruction for all eternity, which is the fate of the unsaved. The word does not, like excommunication, pronounce a judicial sentence on particular convicted offenders, but solemnly affirms general laws of the spiritual kingdom. In I Corinthians 16:22, those who love not the Lord Jesus are declared to be outcasts from the Faith.
Translation. In fact, even if we or a messenger from heaven preach a gospel to you which goes beyond that which we preached to you, let him be accursed.
Verse nine. As we said before, so say I now again. The words said before are from prolego (προλεγο) which means “to say beforehand, to predict,” and here have the idea of “to say before” in the sense of saying something in times past, since it is used in contrast to the word now. The reference is not to verse 8 but to a previous time when Paul made this same statement. The compound verb here and the words and now, point necessarily to an earlier time in contrast to the present. It was either said on a previous visit to the Galatian churches or in a letter. The word now, arti (ἀρτι) in the Greek, excludes any reference to the words just written down. This suggests an already existing danger, and also the fact that Paul had warned the Galatians against the Judaizers even before the latter had made their destructive inroads.
Paul uses the perfect tense here which refers to an act completed in past time having present results. This fact marks this statement not simply as a past fact, but one of which the results remain, doubtless, in that they remember or may be assumed to remember the warning which Paul had given them. This makes the defection of the Galatians all the more inexcusable. The plural number of the verb shows that the previous warning was given not merely by Paul but also by his associates, since the apostle uses the singular verb in the expression, “so say I now again.”
If any man preach any other gospel to you, let him be accursed. Paul does not use the Greek conditional particle ean (ἑαν), which introduces an unfulfilled condition or an hypothetical case, but he employs ei (εἰ) which speaks of a fulfilled condition. It is no longer now a supposition with him, but an assumption of the fact. This conditional particle suggests, not future possibility, but expresses a simple present supposition, and is used often when the condition is known to be actually fulfilled. The result is to bring Paul’s statement closer home to the actual case, and applies the anathema directly to the Judaizers. Again, the element of concession or improbability disappears in this statement as it existed in the one preceding, by the omission of the words “we or an angel.”
In the words “any other gospel,” we have in the original text the idea as before that the “other gospel” was a message that went beyond that preached by Paul, and which therefore passed out of the territory or sphere of Paul’s gospel. It was not a perversion of Paul’s gospel but a message that was diametrically opposed to it. It was in character, of an opposite nature to Paul’s message.
Received is from paralambano (παραλαμβανο), a word which means “to appropriate to one’s self.” It was used of a hospitable welcome such as a host gives to his guest. Such a welcome the Galatians had given the gospel of grace when it was preached among them by the great apostle.
Translation. Even as we have said on a previous occasion, indeed, now again I am saying, If as is the case, anyone preaches a gospel to you which goes beyond that which ye took so eagerly and hospitably to your hearts, let him be accursed.
Verse ten. For do I now persuade men or God? Paul feels that the curse which he had just repeated twice over, might strike his readers as unduly harsh and severe. By the use of the word for, he introduces an explanatory justification of his stern language. He says that he would not have uttered the statement had he been concerned in influencing men in his favor rather than in God’s. By the use of the word now, he argues that at that critical moment when the Galatian Christians were leaning towards the false doctrines of the Judaizers, and a serious and malevolent attack was being made upon the Christian Church and its doctrine of pure grace, it could not possibly be his purpose to curry the favor of men rather than please God. It is as if someone was reproved for undue severity, and he answered, “The severity of my language at least proves that I am no flatterer.”
Again, the use of the word now could include in it the fact that the Judaizers had caught hold of Paul’s statement, “Unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law” (I Cor. 9:20), and had charged him with being a temporizer, a man who changed color with a change in his surroundings in order to ingratiate himself into the good will of men. They charged him with having preached the Mosaic law, because he had become as a Jew to the Jews. He flings out the challenge to the Judaizers to judge now whether he was currying the favor of the legalizers. The vehemence of his language was enough to show clearly that he was anything but a turncoat or one who suited his preaching to the whims and the desires of his hearers.
Persuade is from peitho (πειθο) which means “to persuade.” The more precise meaning in this context is, “to win over, to conciliate and render friendly to one’s self.” Paul in the use of this word evidently refers to a charge that on previous occasions or in other utterances, he had shaped his words so as to win the favor of men. A similar charge was made by Paul’s opponents at Corinth who said that when he was with the Corinthians, he had an abject, servile manner (base), and when he was not with them, he was daring, presumptuous, and over-bold (II Cor. 10:1).
The word or is from e (ε) which means “rather than.” This indicates clearly what kind of slanders were being circulated about Paul. His enemies accused him of sacrificing the truth of God for the sake of conciliating men and winning their favor. It was Paul’s boast that he became all things to all men, but whereas his real purpose was to win all to Christ, they insinuated that he was more bent on currying the favor of men than securing the approval of God. He had made two concessions to Jewish feeling; he had circumcised Timothy and had recommended for adoption certain regulations tending to promote harmonious intercourse between Jewish and Gentile converts. It was easy to misrepresent these concessions as an abandonment of his former principles.
Or do I seek to please men? These words repeat a little more distinctly the thought of the preceding clause, expressing the idea of attempt more definitely.
Translation. For, am I at this present moment seeking to win the favor of men rather than the approval of God? Or, am I making it my business to be constantly pleasing men? If I still were pleasing men, in that case, Christ’s bondslave I would not be.
III. Paul asserts that the gospel he preaches came to him, not from man but directly from God (1:11–2:21).
1. It was a special revelation given to Paul directly from God (1:11, 12).
Verse eleven. Certify is from gnorizo (γνοριζο). The word means in general “to make known.” But here the Galatians already knew the facts which Paul presents in verses 11 and 12. It has the force here of reminding the Galatians in an emphatic way of what they had already been convinced of. The use of the word brethren is a most tender touch on the part of the great apostle. The Greek word is adelphos (ἀδελφος). It means literally, “from the same womb.” It means in its purely masculine usage, a brother. Here it is plural, and refers to the Galatian Christians as Paul’s brethren in Christ. Both Paul and they found the source of their regenerated lives in the work of the Holy Spirit, and thus were children of the same heavenly Father.
Is not after man. Paul’s use of the present tense shows the permanence and unchangeableness of his gospel of grace. The distinctive Greek word for man here is anthropos (ἀνθροπος), the racial term. It speaks here, not of individual men as such, but of the race seen in its human characteristics. The word after is from kata (κατα), the root meaning of which is down. The word thus has the idea of domination or control. The specific truth brought out here is that Paul’s gospel is not of human origin, is not measured by mere human rules and standards, and is not human in its character.
Translation. For I make known to you, brethren, the gospel which was announced as good news by me, that it is not as to its nature, human.
Verse twelve. The word I is not here from the person of the verb, but from the word ego (ἐγο) which is the Greek pronoun meaning I. In the Greek language, the verb itself indicates the person doing the acting or representing the state mentioned in the verb, and therefore a pronoun is not needed as in English. That means that when a pronoun is used in connection with a verb, special emphasis is stressed. Paul uses the personal pronoun here to show that he is laying emphasis upon the special education he had received for his ministry of the gospel. He had not, like his converts, learnt it from human teachers, but by direct communion with God, as the Twelve had learnt it from Christ’s teaching. Paul is studiously careful to show his independence of the Twelve.
By the use of the pronoun I, Paul also compares himself with the Twelve. His thought is, “for neither did I, who, because I was not of the Twelve might be supposed to have received the gospel from man, receive it in that way.” The entire tenor of this section indicates that Paul’s commission had been declared inferior to that of the Twelve, and that he had this in view when he was defending his apostleship from the attacks of the Judaizers.
The word received is from paralambano (παραλαμβανο) which denotes the act of receiving through communication in general, and directly from the person giving the communication. Taught is from didasko (διδασκο) which refers to the act of receiving, specially through instruction. These were the methods by which the majority of the Christians and even the Christian teachers had received the gospel. Paul says that his was an exceptional case.
The word revelation4 is from apokalupto (ἀποκαλυπτο) which originally referred primarily to the removal of that which conceals, an uncovering. In some cases the choice of the word seems to be due to the thought of a previous concealment. As it is used in Scripture, it refers to a subjective revelation which either takes place wholly within the mind of the individual receiving it, or is subjective in the sense that it is accompanied by actual perception, and results in knowledge. It has reference to a disclosure to the human mind involving also perception and understanding by the mind. Revelation therefore is the act of God the Holy Spirit uncovering to the Bible writers truth incapable of being discovered by man’s unaided reason, this revelation being accompanied by the imparted ability to understand what is uncovered. The time of this revelation of the gospel of grace to Paul was in all probability during his sojourn in Arabia. The words of Jesus Christ are in a construction called the subjective genitive. Jesus Christ is the One acting in the noun of action, revelation. He did the revealing. He gave the revelation.
Translation. For, as for myself, neither did I receive it directly from man, nor was I taught it, but I received it through a revelation given me by Jesus Christ.[6]
6 marvel. Mar. 6:6. Jno. 9:30. so. ch. 3:1–5; 4:9–15; 5:4, 7. Ps. 106:13. Is. 29:13. Je. 2:12, 13. that called. ch. 5:8. 1 Co. 4:15. 2 Th. 2:14. 2 Ti. 1:9. 1 Pe. 1:15. 2 Pe. 1:3. the grace. Ac. 15:11. Ro. 5:2. 1 Ti. 1:14. 2 Ti. 2:1. Re. 22:21. unto. Ro. 10:3. 2 Co. 11:4.
7 but. ch. 2:4; 4:17; 5:10, 12; 6:12, 13, 17. Ac. 15:1–5, 24; 20:30. Ro. 16:17, 18. 2 Co. 11:13. pervert. ch. 5:10, 12. Je. 23:26. Mat. 24:24. Ac. 13:10; 15:1, 24. 2 Co. 2:17; 4:2. 1 Ti. 4:1–3. 2 Ti. 2:18; 3:8, 9; 4:3, 4. Tit. 1:10, 11. 2 Pe. 2:1–3. 1 Jno. 2:18, 19, 26; 4:1. 2 Jno. 7, 10. Jude 4. Re. 2:2, 6, 14, 15, 20; 12:9; 13:14; 19:20; 20:3.
8 though. ver. 9. 1 Co. 16:22. 2 Co. 11:13, 14. 1 Ti. 1:19, 20. Tit. 3:10. Re. 22:18, 19. let. ch. 3:10, 13. Ge. 9:25. De. 27:15–26. Jos. 9:23. 1 Sa. 26:19. Ne. 13:25. Mat. 25:41. 2 Pe. 2:14. accursed. Mar. 14:71. Ac. 23:14. Ro. 9:3. 1 Co. 12:3; 16:22. Gr.
9 so. 2 Co. 1:17; 13:1, 2. Phi. 3:1; 4:4. than. De. 4:2; 12:32; 13:1–11. Pr. 30:6. Re. 22:18, 19.
10 do I now. Ac. 4:19, 20; 5:29. 2 Co. 5:9–11. 1 Th. 2:4. persuade. 1 Sa. 21:7. Mat. 28:14. Ac. 12:20. Ro. 2:8. Gr. 1 Jno. 3:9. do I seek. 2 Co. 12:19. 1 Th. 2:4. for if. Mat. 22:16. Ro. 15:1, 2. 1 Co. 10:33. Ep. 6:6. Col. 3:22. Ja. 4:4. the servant. See on Ro. 1:1.
11 that. ver. 1. 1 Co. 2:9, 10; 11:23; 15:1–3. Ep. 3:3–8. [7]
Reader222 commentary is in this color group
Berean's Galatians
Hey guys,
This week we will dig into Paul’s astonishment with the Galatians, chapter 1:6-7. Read the first several verses of 1 & 2 Thessalonians, Colossians, Philippians, 1 & 2 Corinthians etc……you will see a stark difference in Paul’s address to various churches and the churches of Galatia……
What is the difference in his address to the Galatians? Paul is not upset with any of the other city's church members, just the Galatians
What are the Galatians doing and why is Paul addressing it? They are trying to pervert the gospel by adding laws and rules that do not belong there. Paul is addressing it because it is making a mess of everyone's lives for no reason. Paul wants to not add any greater burden than the one Jesus the burdened the church with, to go into all the world and preach the gospel, teaching, making disciples and baptizing the ones who are to be saved.
Read Gal 1: 1-12 with a focus on verses 6-12. Remember where Paul’s message comes from, more so, where is doesn’t come from!
What is the “Good News of Christ”?
The following block quote was the sixth one in answer to the above block search for Logos Bible Software:
Foundation Documents is in this Color Group
6. The Gospel
We believe that the gospel is the good news of Jesus Christ—God’s very wisdom. Utter folly to the world, even though it is the power of God to those who are being saved, this good news is christological, centering on the cross and resurrection: the gospel is not proclaimed if Christ is not proclaimed, and the authentic Christ has not been proclaimed if his death and resurrection are not central (the message is “Christ died for our sins … [and] was raised”). This good news is biblical (his death and resurrection are according to the Scriptures), theological and salvific (Christ died for our sins, to reconcile us to God), historical (if the saving events did not happen, our faith is worthless, we are still in our sins, and we are to be pitied more than all others), apostolic (the message was entrusted to and transmitted by the apostles, who were witnesses of these saving events), and intensely personal (where it is received, believed, and held firmly, individual persons are saved).[1]
In addition, we’ll review how the “Law” is revealed in the OT by reviewing the story line of God and mankind from Genesis to the first fall of Jerusalem, then bring that story back to Galatians and, of course, our lives today.Our foundation is God’s Will, God’s Grace, Transformation through faith, Christlike behavior (Love) then back to God’s Will creating honor and glory to God…..
What is the difference in his address to the Galatians? Paul is not upset with any of the other city's church members, just the Galatians
What are the Galatians doing and why is Paul addressing it? They are trying to pervert the gospel by adding laws and rules that do not belong there. Paul is addressing it because it is making a mess of everyone's lives for no reason. Paul wants to not add any greater burden than the one Jesus the burdened the church with, to go into all the world and preach the gospel, teaching, making disciples and baptizing the ones who are to be saved.
Read Gal 1: 1-12 with a focus on verses 6-12. Remember where Paul’s message comes from, more so, where is doesn’t come from!
What is the “Good News of Christ”?
The following block quote was the sixth one in answer to the above block search for Logos Bible Software:
Foundation Documents is in this Color Group
6. The Gospel
We believe that the gospel is the good news of Jesus Christ—God’s very wisdom. Utter folly to the world, even though it is the power of God to those who are being saved, this good news is christological, centering on the cross and resurrection: the gospel is not proclaimed if Christ is not proclaimed, and the authentic Christ has not been proclaimed if his death and resurrection are not central (the message is “Christ died for our sins … [and] was raised”). This good news is biblical (his death and resurrection are according to the Scriptures), theological and salvific (Christ died for our sins, to reconcile us to God), historical (if the saving events did not happen, our faith is worthless, we are still in our sins, and we are to be pitied more than all others), apostolic (the message was entrusted to and transmitted by the apostles, who were witnesses of these saving events), and intensely personal (where it is received, believed, and held firmly, individual persons are saved).[1]
In addition, we’ll review how the “Law” is revealed in the OT by reviewing the story line of God and mankind from Genesis to the first fall of Jerusalem, then bring that story back to Galatians and, of course, our lives today.Our foundation is God’s Will, God’s Grace, Transformation through faith, Christlike behavior (Love) then back to God’s Will creating honor and glory to God…..
Grace and peace to you! As usual, make notes from your readings this week, bring them with you and let’s discuss. Have a wonderful holiday
PS: While driving this week, I noticed the electronic highway signs saying “Rest in Peace” for John McCain….after our initial study of Galatians, does your definition of “Rest in Peace” have new meaning or context? As long as we can navigate a course away from the Judaizers we can be assured that we will rest in peace
See you guys on Tuesday.
Only
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One
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Gospel
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6
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I
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marvel
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that
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you
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are
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turning
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away
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•
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so
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soon
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from
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Him
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who
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called
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thaumazō
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oti
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tithēmi
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outos
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tachys
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apo
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o
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kaleō
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2296
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3754
|
3346
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3779
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5030
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575
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3588
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2564
| |||||||||||||||||||||||
you
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in
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the
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grace
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of
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Christ
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,
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to
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a
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different
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gospel
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,
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7
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which
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is
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not
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sy
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en
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chairō
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Christos
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eis 1
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eteros
|
euangelion
|
os
|
eimi
|
ou
| |||||||||||||||||||
5209
|
1722
|
5485
|
5547
|
1519
|
2087
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2098
|
3739
|
2076
|
3756
|
another
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;
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but
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there
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are
|
some
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who
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trouble
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you
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and
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want
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to
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pervert
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allos
|
ei mē
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eimi
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tis
|
o
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tarassō
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sy
|
kai
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thelō
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strephō
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243
|
1487 3361
|
1526
|
5100
|
3588
|
5015
|
5209
|
2532
|
2309
|
3344
|
the
|
gospel
|
of
|
Christ
|
.
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8
|
But
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even
|
if
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we
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,
|
or
|
an
|
angel
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from
|
heaven
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,
| ||||||||||||
o
|
euangelion
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o Christos
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allos
|
kai
|
ei an
|
egō
|
ē
|
angelos
|
ek
|
ouranos
| ||||||||||||||||||
3588
|
2098
|
3588 5547
|
235
|
2532
|
1437
|
2249
|
2228
|
32
|
1537
|
3772
|
preach
|
any
|
other
|
gospel
|
to
|
you
|
than
|
what
|
we
|
have
|
preached
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to
|
you
|
,
|
let
| |||||||||||||
euangelion
|
sy
|
para
|
os
|
euangelion
|
sy
| ||||||||||||||||||||||
2097
|
5213
|
3844
|
3739
|
2097
|
5213
|
him
|
be
|
accursed
|
.
| |||
eimi
|
tithēmi
| |||||
2077
|
331
|
Webmaster 220 commentary: the block of yellow text above is a part that is a copy and paste of last weeks big block. Instead of going to the logos application and doing it from scratch, I just went to last weeks blog post and it worked no problem.
9
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As
|
we
|
have
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said
|
before
|
,
|
so
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now
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I
|
say
|
again
|
,
|
if
|
any one
|
preaches
|
any
| ||||||||||||||
ōs
|
legō
|
kai
|
arti
|
legō
|
palin
|
ei
|
tis
| |||||||||||||||||||||||
5613
|
4280
|
2532
|
737
|
3004
|
3825
|
1487
|
5100
|
other
|
gospel
|
to
|
you
|
than
|
what
|
you
|
have
|
received
|
,
|
let
|
him
|
be
|
accursed
|
.
| ||||||||||||||||||||||||||||||
euangelion
|
sy
|
para
|
os
|
lambanō
|
eimi
|
tithēmi
| ||||||||||||||||||||||||||||||||||||||
2097
|
5209
|
3844
|
3739
|
3880
|
2077
|
331
| ||||||||||||||||||||||||||||||||||||||
10
|
For
|
do
|
I
|
now
|
persuade
|
men
|
,
|
or
|
God
|
?
|
Or
|
do
|
I
|
seek
|
to
|
please
| |||||||||||||||||||||||||||||
gar
|
arti
|
peithō
|
anthrōpos
|
ē
|
o theos
|
ē
|
zēteō
|
areskō
| |||||||||||||||||||||||||||||||||||||
1063
|
737
|
3982
|
444
|
2228
|
3588 2316
|
2228
|
2212
|
700
| |||||||||||||||||||||||||||||||||||||
men
|
?
|
For
|
if
|
I
|
still
|
pleased
|
men
|
,
|
I
|
would
|
not
|
•
|
be
|
a
|
bondservant
| |||||||||||
anthrōpos
|
gar
|
ei
|
eti
|
areskō
|
anthrōpos
|
ou
|
an
|
eimi
|
doulos
| |||||||||||||||||
444
|
1063
|
1487
|
2089
|
700
|
444
|
3756
|
302
|
2252
|
1401
|
of
|
Christ
|
.
| ||
Christos
| ||||
5547
|
Call
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to
|
Apostleship
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11
|
n
|
But
|
I
|
make
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known
|
to
|
you
|
,
|
brethren
|
,
|
that
|
the
|
gospel
|
which
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was
| ||||||||||||
de
|
ginōskō
|
sy
|
adelphos
|
oti
|
o
|
euangelion
|
o
| ||||||||||||||||||||
1161
|
1107
|
5213
|
80
|
3754
|
3588
|
2098
|
3588
| ||||||||||||||||||||
preached
|
by
|
me
|
is
|
not
|
according
|
to
|
man
|
.
|
12
|
For
|
I
|
neither
| ||||||||||||
euangelion
|
ypo
|
egō
|
eimi
|
ou
|
kata
|
anthrōpos
|
gar
|
egō
|
de ou
| |||||||||||||||
2097
|
5259
|
1700
|
2076
|
3756
|
2596
|
444
|
1063
|
1473
|
3761
|
received
|
it
|
from
|
man
|
,
|
nor
|
was
|
I
|
taught
|
it
|
,
|
but
|
it
|
came
|
through
|
the
| ||||||||||||||
lambanō
|
autos
|
para
|
anthrōpos
|
ou te
|
didaskō
|
allos
|
dia
| ||||||||||||||||||||||
3880
|
846
|
3844
|
444
|
3777
|
1321
|
235
|
1223
|
revelation
|
of
|
Jesus
|
Christ
|
.
| |||
kalyptō
|
Iēsous
|
Christos
| |||||
602
|
2424
|
5547
|
[1]
Deut. 4:2
k
[1 Cor. 10:33]; 1 Thess. 2:4
l
1 Sam. 24:7
m
1 Thess. 2:4
[Rom. 2:16]; 1 Cor. 15:1
1 Cor. 15:1
[Eph. 3:3–5]
[2]
1:1–5 The letter to the Galatians was written around AD 48–57 by the Apostle Paul, perhaps with contributions from some of his fellow missionaries (Gal 1:1–2).
Galatians 1:1–5
Here, Paul introduces the themes addressed throughout the letter: the divine origin of his calling as an apostle, which he affirms in Gal 1:1, and the gospel message, which he summarizes in v. 4.
Galatians 1:1
1:1
Galatians 1:2
1:2
Galatians 1:3
1:3
Galatians 1:4
1:4
Galatians 1:5
1:5
Galatians 1:6–10
1:6–10 At this point in his letters, Paul typically offers a prayer of thanksgiving for his audience (Rom 1:8; 1 Cor 1:4; Phil 1:3).
Galatians 1:6
1:6
Galatians 1:7
1:7
Galatians 1:7
7; 5:10, 12).
Galatians 1:8
1:8
Galatians 1:10
1:10
Galatians 1:11–24
1:11–24 Paul’s accusers probably claimed that his independence from the leaders at Jerusalem made him a rogue minister. In this section, Paul challenges this assessment. He says that, despite his independence, the leaders at Jerusalem supported his call and gospel, confirming the legitimacy of his ministry. [3]
I am trying out a tool I found this time called Text Comparison in Logos Bible Software for PCs
here is the same verse with a plain block and no formatting and colors and fonts but it allows my blogger compatible logos reftagger script to find Galatians 1:6 and serve it to the person who hovers over it with a pop up scripture Galatians 1:6
here is the first verse with a hyperlink, formatting and colors and fonts Galatians 1:6
RSV I am astonished that you are so quickly deserting him who called you in the grace of Christ and turning to a different gospel—0% difference
NKJV I
NLT I am
ASV 1901 I
Galatians 1:7
RSV not that there is another gospel, but there are some who trouble you and want to pervert the gospel of Christ.0% difference
NKJV which is not
NLT but is not
ASV 1901 which is not
Galatians 1:8
RSV But even if we, or an angel from heaven, should preach to you a gospel contrary to that which we preached to you, let him be accursed.0% difference
NKJV But even if we, or an angel from heaven,
NLT
ASV 1901 But
Galatians 1:9
RSV As we have said before, so now I say again, If any one is preaching to you a gospel contrary to that which you received, let him be accursed.0% difference
NKJV As we have said before, so now I say again,
NLT
ASV 1901 As we have said before, sosay I now
Galatians 1:10
RSV Am I now seeking the favor of men, or of God? Or am I trying to please men? If I were still pleasing men, I should not be a servant of Christ.0% difference
NKJV
NLT
ASV 1901
Galatians 1:11
RSV For I would have you know, brethren, that the gospel which was preached by me is not man’s gospel.0% difference
NKJV
NLT
ASV 1901 For I
Galatians 1:12
RSV For I did not receive it from man, nor was I taught it, but it came through a revelation of Jesus Christ.0% difference
NKJV For I
NLT
ASV 1901 For neither did I
For I make known to you, brethren, the message which was announced as good news by me, that it is not as to its nature, human. For, as for myself, neither did I receive it directly from man, nor was I taught it, but I received it through a revelation given me by Jesus Christ.[5]
Just thought everyone should be aware that both the Wuest New Testament, above, and The Wuest Word Study Bundle below are dealing with the passage Galatians 1:6-12.The New Testament just translates the passage, The Wuest Word Study Bundle has the smaller size font for detailed info helping to understand the words that go into the translation, and bigger size font for the finished product that was published as the Wuest New Testament An Expanded Translation
Verses six and seven. I marvel that you are so soon removed. Marvel is from thaumazo (θαυμαζο) which means to wonder at, to marvel. Its cognate adjective means wonderful, marvelous. Thus Paul considered the defection of the Galatian Christians as an extra-ordinary thing. Alford says of this word, “a word of mildness, inasmuch as it imports that better things were expected of them,—and of condescension, as letting down the writer to the level of the readers and even challenging explanation from them. Still, like many such mild words, it carries to the guilty conscience even sharper rebuke than a harsher one would.” Are removed is from metatithemi (μετατιθεμι) which means “to transpose two things, one of which is put in the place of the other.” In classical Greek it was used of a turncoat. The word is used of one altering his opinion or becoming of another mind. The word was also used of desertion or revolt, frequently of a change in religion, philosophy, or morals. The present tense indicates that when Paul wrote, the defection of the Galatians was yet only in progress. Had he used the perfect tense, that would have indicated that the Galatians had actually and finally turned against grace and had come to a settled attitude in the matter. The mind of Paul wavers between fear and hope as to the outcome. Paul was trying desperately to arrest the progress of this new doctrinal infection if he could. The Judaizers had not yet achieved any decisive success, although the Galatians were disposed to lend a ready ear to their insinuations.
So soon is from tacheos (ταχεος). The word is used also in I Timothy 5:22 where Timothy is warned against ordaining anyone as an elder in a hurried fashion. The word means “readily, rashly, quickly,” and speaks here of the rapidity with which the Galatians were turning away from Paul and his teaching of grace, to the Judaizers with their teaching of works.
From him who called you into the grace of Christ. The One who called the Galatians was God. Called is from kaleo (καλεο). Its distinctive use in the New Testament is to call a person for a definite purpose. Hence, it is synonymous with to select or choose. It refers to the act of calling someone so that he may hear, come, and do that which is incumbent upon him. It thus is a word that becomes a technical term for special relationships. In secular Greek it was used of a summons in the law courts. It denotes in the New Testament a call from God or in God’s Name, a call to participate in the revelation of grace. Paul’s use of the word in general suggests that he thought of those only as called who obeyed the divine summons. Of a rejected call he never speaks. The word grace2 is in the locative of sphere. God called the Galatians in the sphere of grace. That is, when He effectually summoned them to a participation in the salvation procured by His Son on the Cross, it was on a basis, not of works, but of a salvation unmerited by them and freely bestowed, offered out of the pure generosity and love of the heart of God, with no strings tied to it, offered as a free gift to be accepted by the outstretched hand of faith. This put the Galatians in a position in relationship to God in which they were the objects of His everlasting favor. In speaking of the change of position on the part of the Galatians, it would be more natural for Paul to refer to the state in which God’s call they are or should be than to emphasize the basis or instrument of God’s call. The Galatians were abandoning the position of grace, the relation toward God which made them the objects of the grace of Christ and participants in its benefits, to put themselves under law which could only award them their sad desserts.
Unto another gospel; which is not another. Paul uses two Greek words, both of which mean another, but which have a further distinct meaning of their own. The first is heteros (ἑτερος), the second allos (ἀλλος). Heteros (ἑτερος) means another of a different kind, allos (ἀλλος), another of the same kind. Heteros (ἑτερος) denotes qualitative difference, allos (ἀλλος), numerical difference. Heteros (ἑτερος) distinguishes one of two. Allos (Ἀλλος) adds one besides. Every heteros (ἑτερος) is an allos (ἀλλος), but not every allos (ἀλλος) is a heteros (ἑτερος). Heteros (ἑτερος) involves the idea of difference of kind, while allos (ἀλλος) denotes simply distinction of individuals. Heteros (ἑτερος) sometimes refers however, not only to difference in kind but also speaks of the fact that the character of the thing is evil or bad. That is, the fact that something differs in kind from something else, makes that thing to be of an evil character. We have the word heterodoxy, made up of heteros (ἑτερος), and the word doxa (δοξα) which means opinion. Paul’s doctrine of grace is God’s truth, and anything that differs in kind from it must necessarily be false doctrine. Heterodoxy is false doctrine.
When Paul speaks of the Galatians turning to a heteros (ἑτερος) gospel, he means that they are turning to a gospel that is false in its doctrine. It is not only different in character from the gospel which he preached to the Galatians, but it is different in a bad sense. It is essentially evil. We have here in the expression, heteros (ἑτερος) gospel, a contradiction in terms. Gospel is from euaggelion (εὐαγγελιον) which means good news. There cannot be a heteros (ἑτερος) good news, that is, a message of good news different in kind from that which Paul preached, and different in an evil sense, and yet be a message of good news. A salvation-by-works message is no good news to a lost sinner, first, because the Bible says “not by works of righteousness which we have done, but according to His mercy He saved us” (Titus 3:5), and second, if salvation would be by good works, one would not know how many good works a person must do to be saved or after being saved, to keep saved. No one could have any assurance of acceptance with God or security in salvation from such preaching. Thus, Paul stamps the message of the Judaizers as heterodoxy, false doctrine.
Then he says that it is not an allos (ἀλλος) gospel. It is not only different in kind. It is not a gospel at all. It is not another gospel even when considered in a numerical way. There can be only one message of good news. Arthur S. Way in his excellent translation of Galatians renders heteros (ἑτερος) gospel, an opposition gospel, allos (ἀλλος) gospel, an alternative gospel. Thus, the Galatians were turning to an opposition gospel diametrically opposed to Paul’s message of grace, and this opposition gospel was not an alternative one.
But there be some that trouble you. The word trouble is from tarasso (ταρασσο) which means “to disturb mentally” with excitement, perplexity, and fear. The present tense of this participle indicates that the Judaizers were still in Galatia at the time Paul wrote this letter, and that the Galatian letter was written to combat them while they were in the very midst of their work. The definite article is used with the participle, pointing out in a more marked manner, the notorious occupation of these men. Some is from tines (τινες), an indefinite pronoun. In the use of this word Paul refers to the Judaizers with a certain studied vagueness. They were evidently strangers whom the apostle treats with real or affected contempt.
And would pervert the gospel of Christ. The word would is from thelo (θελο) which means to desire. It is in the present tense which indicates that the troubling was a present fact, the perversion was yet only a wish of the Judaizers, and that the Galatians had not completely succumbed to their influence. The word pervert is from metastrepho (μεταστρεφο) which means “to reverse, to change to the opposite, to turn about.” The purpose of the Judaizers was to so change the gospel of grace which Paul preached, that it would be the reverse of what it was, a message of salvation by good works instead of a message of a salvation offered free in answer to faith. It was not merely to derange it or to turn aside its true meaning. It was to transform it into something diametrically opposed to what it was originally, into something of an opposite nature. Thus the actions of the Judaizers themselves testify to the mutual incompatibility of law and grace. These two systems have nothing in common; as Paul says, “If by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work” (Rom. 11:6).
Translation. I am marvelling that in such a manner suddenly, you are becoming of another mind and are deserting from Him who called you in the sphere of Christ’s grace to a message of good news diametrically opposed to the gospel, which message is not another gospel of the same kind. Only there are certain ones who are troubling your minds, and are desiring to pervert the gospel of Christ.
Verse eight. But though we or an angel from heaven. But is from alla (ἀλλα), the stronger of two Greek adversatives. This strong language shows how serious Paul considered the differences to be between his gospel and the message of the Judaizers. He is concerned over the fact that the Galatians probably regarded the gospel he preached as, after all, not so very different from the message of the Judaizers. His own strong sense of the serious difference between the two messages, is responsible for the vehemence of his feelings in the premises. By the use of the plural pronoun we, Paul associates with himself his colleagues, Barnabas, Silas, and Timothy who had combined with him in the preaching of the gospel. He wants to show the Galatians that the controversy is not between one teacher and another, but between truth and error. Though has in the Greek text the idea of even though, supposing a case which has never occurred. The reference to an angel here could not be, that to the angels also was committed the preaching of the gospel, for Paul knew better than that. It might have reference to the incident referred to in 4:14. The Greek word translated angel (aggelos (ἀγγελος)) also mean a messenger. At Lystra, the Lycaonians witnessed the miraculous healing of the impotent man, and thought that they recognized in Barnabas, the chief of the Greek gods, Zeus. And they thought Paul was Hermes, the messenger and interpreter of the gods (Acts 14:8–18). Paul looks back to the day when the Galatians received him as a messenger of the gods. Thus he says, “But though we or a messenger from heaven.” The words preach gospel, are from euaggelizomai (εὐαγγελιζομαι), a verb which means “to announce a message of good news.” Paul could have used the Greek verb kerusso (κερυσσο) which means to announce and the noun euaggelion (εὐαγγελιον) which means good news, but he chose the distinctive verb which in English would be rendered to evangelize. The expression preach gospel unto you, is literally, evangelize you.
Than is from par’ ho (παρ ὁ), and the idea is not merely against or besides, but beyond, in the sense of overstepping a limit into a new region. It points out a specific difference. The message of the Judaizers was of an entirely different character. It was intrinsically different. The entire expression in a literal translation would be, But even though we or a messenger from heaven evangelized you beyond that which we evangelized you.
Let him be accursed. The word accursed is from anathema (ἀναθεμα). It is a word used in the LXX,3 of a person or thing set apart and devoted to destruction, because hateful to God. Hence in a spiritual sense it denotes one who is alienated from God by sin. It cannot refer here to ecclesiastical excommunication, for angels are included. The epistles of Paul attach to the word the idea of spiritual death. Its use in Romans 9:3 where Paul says that he could wish himself accursed from Christ for his brethren’s sake, associates it with the further idea of separation from Christ and destruction for all eternity, which is the fate of the unsaved. The word does not, like excommunication, pronounce a judicial sentence on particular convicted offenders, but solemnly affirms general laws of the spiritual kingdom. In I Corinthians 16:22, those who love not the Lord Jesus are declared to be outcasts from the Faith.
Translation. In fact, even if we or a messenger from heaven preach a gospel to you which goes beyond that which we preached to you, let him be accursed.
Verse nine. As we said before, so say I now again. The words said before are from prolego (προλεγο) which means “to say beforehand, to predict,” and here have the idea of “to say before” in the sense of saying something in times past, since it is used in contrast to the word now. The reference is not to verse 8 but to a previous time when Paul made this same statement. The compound verb here and the words and now, point necessarily to an earlier time in contrast to the present. It was either said on a previous visit to the Galatian churches or in a letter. The word now, arti (ἀρτι) in the Greek, excludes any reference to the words just written down. This suggests an already existing danger, and also the fact that Paul had warned the Galatians against the Judaizers even before the latter had made their destructive inroads.
Paul uses the perfect tense here which refers to an act completed in past time having present results. This fact marks this statement not simply as a past fact, but one of which the results remain, doubtless, in that they remember or may be assumed to remember the warning which Paul had given them. This makes the defection of the Galatians all the more inexcusable. The plural number of the verb shows that the previous warning was given not merely by Paul but also by his associates, since the apostle uses the singular verb in the expression, “so say I now again.”
If any man preach any other gospel to you, let him be accursed. Paul does not use the Greek conditional particle ean (ἑαν), which introduces an unfulfilled condition or an hypothetical case, but he employs ei (εἰ) which speaks of a fulfilled condition. It is no longer now a supposition with him, but an assumption of the fact. This conditional particle suggests, not future possibility, but expresses a simple present supposition, and is used often when the condition is known to be actually fulfilled. The result is to bring Paul’s statement closer home to the actual case, and applies the anathema directly to the Judaizers. Again, the element of concession or improbability disappears in this statement as it existed in the one preceding, by the omission of the words “we or an angel.”
In the words “any other gospel,” we have in the original text the idea as before that the “other gospel” was a message that went beyond that preached by Paul, and which therefore passed out of the territory or sphere of Paul’s gospel. It was not a perversion of Paul’s gospel but a message that was diametrically opposed to it. It was in character, of an opposite nature to Paul’s message.
Received is from paralambano (παραλαμβανο), a word which means “to appropriate to one’s self.” It was used of a hospitable welcome such as a host gives to his guest. Such a welcome the Galatians had given the gospel of grace when it was preached among them by the great apostle.
Translation. Even as we have said on a previous occasion, indeed, now again I am saying, If as is the case, anyone preaches a gospel to you which goes beyond that which ye took so eagerly and hospitably to your hearts, let him be accursed.
Verse ten. For do I now persuade men or God? Paul feels that the curse which he had just repeated twice over, might strike his readers as unduly harsh and severe. By the use of the word for, he introduces an explanatory justification of his stern language. He says that he would not have uttered the statement had he been concerned in influencing men in his favor rather than in God’s. By the use of the word now, he argues that at that critical moment when the Galatian Christians were leaning towards the false doctrines of the Judaizers, and a serious and malevolent attack was being made upon the Christian Church and its doctrine of pure grace, it could not possibly be his purpose to curry the favor of men rather than please God. It is as if someone was reproved for undue severity, and he answered, “The severity of my language at least proves that I am no flatterer.”
Again, the use of the word now could include in it the fact that the Judaizers had caught hold of Paul’s statement, “Unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law” (I Cor. 9:20), and had charged him with being a temporizer, a man who changed color with a change in his surroundings in order to ingratiate himself into the good will of men. They charged him with having preached the Mosaic law, because he had become as a Jew to the Jews. He flings out the challenge to the Judaizers to judge now whether he was currying the favor of the legalizers. The vehemence of his language was enough to show clearly that he was anything but a turncoat or one who suited his preaching to the whims and the desires of his hearers.
Persuade is from peitho (πειθο) which means “to persuade.” The more precise meaning in this context is, “to win over, to conciliate and render friendly to one’s self.” Paul in the use of this word evidently refers to a charge that on previous occasions or in other utterances, he had shaped his words so as to win the favor of men. A similar charge was made by Paul’s opponents at Corinth who said that when he was with the Corinthians, he had an abject, servile manner (base), and when he was not with them, he was daring, presumptuous, and over-bold (II Cor. 10:1).
The word or is from e (ε) which means “rather than.” This indicates clearly what kind of slanders were being circulated about Paul. His enemies accused him of sacrificing the truth of God for the sake of conciliating men and winning their favor. It was Paul’s boast that he became all things to all men, but whereas his real purpose was to win all to Christ, they insinuated that he was more bent on currying the favor of men than securing the approval of God. He had made two concessions to Jewish feeling; he had circumcised Timothy and had recommended for adoption certain regulations tending to promote harmonious intercourse between Jewish and Gentile converts. It was easy to misrepresent these concessions as an abandonment of his former principles.
Or do I seek to please men? These words repeat a little more distinctly the thought of the preceding clause, expressing the idea of attempt more definitely.
Translation. For, am I at this present moment seeking to win the favor of men rather than the approval of God? Or, am I making it my business to be constantly pleasing men? If I still were pleasing men, in that case, Christ’s bondslave I would not be.
III. Paul asserts that the gospel he preaches came to him, not from man but directly from God (1:11–2:21).
1. It was a special revelation given to Paul directly from God (1:11, 12).
Verse eleven. Certify is from gnorizo (γνοριζο). The word means in general “to make known.” But here the Galatians already knew the facts which Paul presents in verses 11 and 12. It has the force here of reminding the Galatians in an emphatic way of what they had already been convinced of. The use of the word brethren is a most tender touch on the part of the great apostle. The Greek word is adelphos (ἀδελφος). It means literally, “from the same womb.” It means in its purely masculine usage, a brother. Here it is plural, and refers to the Galatian Christians as Paul’s brethren in Christ. Both Paul and they found the source of their regenerated lives in the work of the Holy Spirit, and thus were children of the same heavenly Father.
Is not after man. Paul’s use of the present tense shows the permanence and unchangeableness of his gospel of grace. The distinctive Greek word for man here is anthropos (ἀνθροπος), the racial term. It speaks here, not of individual men as such, but of the race seen in its human characteristics. The word after is from kata (κατα), the root meaning of which is down. The word thus has the idea of domination or control. The specific truth brought out here is that Paul’s gospel is not of human origin, is not measured by mere human rules and standards, and is not human in its character.
Translation. For I make known to you, brethren, the gospel which was announced as good news by me, that it is not as to its nature, human.
Verse twelve. The word I is not here from the person of the verb, but from the word ego (ἐγο) which is the Greek pronoun meaning I. In the Greek language, the verb itself indicates the person doing the acting or representing the state mentioned in the verb, and therefore a pronoun is not needed as in English. That means that when a pronoun is used in connection with a verb, special emphasis is stressed. Paul uses the personal pronoun here to show that he is laying emphasis upon the special education he had received for his ministry of the gospel. He had not, like his converts, learnt it from human teachers, but by direct communion with God, as the Twelve had learnt it from Christ’s teaching. Paul is studiously careful to show his independence of the Twelve.
By the use of the pronoun I, Paul also compares himself with the Twelve. His thought is, “for neither did I, who, because I was not of the Twelve might be supposed to have received the gospel from man, receive it in that way.” The entire tenor of this section indicates that Paul’s commission had been declared inferior to that of the Twelve, and that he had this in view when he was defending his apostleship from the attacks of the Judaizers.
The word received is from paralambano (παραλαμβανο) which denotes the act of receiving through communication in general, and directly from the person giving the communication. Taught is from didasko (διδασκο) which refers to the act of receiving, specially through instruction. These were the methods by which the majority of the Christians and even the Christian teachers had received the gospel. Paul says that his was an exceptional case.
The word revelation4 is from apokalupto (ἀποκαλυπτο) which originally referred primarily to the removal of that which conceals, an uncovering. In some cases the choice of the word seems to be due to the thought of a previous concealment. As it is used in Scripture, it refers to a subjective revelation which either takes place wholly within the mind of the individual receiving it, or is subjective in the sense that it is accompanied by actual perception, and results in knowledge. It has reference to a disclosure to the human mind involving also perception and understanding by the mind. Revelation therefore is the act of God the Holy Spirit uncovering to the Bible writers truth incapable of being discovered by man’s unaided reason, this revelation being accompanied by the imparted ability to understand what is uncovered. The time of this revelation of the gospel of grace to Paul was in all probability during his sojourn in Arabia. The words of Jesus Christ are in a construction called the subjective genitive. Jesus Christ is the One acting in the noun of action, revelation. He did the revealing. He gave the revelation.
Translation. For, as for myself, neither did I receive it directly from man, nor was I taught it, but I received it through a revelation given me by Jesus Christ.[6]
7 but. ch. 2:4; 4:17; 5:10, 12; 6:12, 13, 17. Ac. 15:1–5, 24; 20:30. Ro. 16:17, 18. 2 Co. 11:13. pervert. ch. 5:10, 12. Je. 23:26. Mat. 24:24. Ac. 13:10; 15:1, 24. 2 Co. 2:17; 4:2. 1 Ti. 4:1–3. 2 Ti. 2:18; 3:8, 9; 4:3, 4. Tit. 1:10, 11. 2 Pe. 2:1–3. 1 Jno. 2:18, 19, 26; 4:1. 2 Jno. 7, 10. Jude 4. Re. 2:2, 6, 14, 15, 20; 12:9; 13:14; 19:20; 20:3.
8 though. ver. 9. 1 Co. 16:22. 2 Co. 11:13, 14. 1 Ti. 1:19, 20. Tit. 3:10. Re. 22:18, 19. let. ch. 3:10, 13. Ge. 9:25. De. 27:15–26. Jos. 9:23. 1 Sa. 26:19. Ne. 13:25. Mat. 25:41. 2 Pe. 2:14. accursed. Mar. 14:71. Ac. 23:14. Ro. 9:3. 1 Co. 12:3; 16:22. Gr.
9 so. 2 Co. 1:17; 13:1, 2. Phi. 3:1; 4:4. than. De. 4:2; 12:32; 13:1–11. Pr. 30:6. Re. 22:18, 19.
10 do I now. Ac. 4:19, 20; 5:29. 2 Co. 5:9–11. 1 Th. 2:4. persuade. 1 Sa. 21:7. Mat. 28:14. Ac. 12:20. Ro. 2:8. Gr. 1 Jno. 3:9. do I seek. 2 Co. 12:19. 1 Th. 2:4. for if. Mat. 22:16. Ro. 15:1, 2. 1 Co. 10:33. Ep. 6:6. Col. 3:22. Ja. 4:4. the servant. See on Ro. 1:1.
11 that. ver. 1. 1 Co. 2:9, 10; 11:23; 15:1–3. Ep. 3:3–8. [7]
Appendix Bibliography
[1] Foundation Documents. (2008). The Gospel Coalition.
[2]The New King James Version. (1982). (Ga 1:9–12). Nashville: Thomas Nelson.
[3] Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., … Bomar, D. (2012, 2016). Faithlife Study Bible (Ga 1:1–24). Bellingham, WA: Lexham Press.
[5] Wuest, K. S. (1961). The New Testament: an expanded translation (Ga 1:6–12). Grand Rapids, MI: Eerdmans.
[6]Wuest, K. S. (1997). Wuest’s word studies from the Greek New Testament: for the English reader (Vol. 3, pp. 35–45). Grand Rapids: Eerdmans.
[7] Blayney, B., Scott, T., & Torrey, R. A. with Canne, J., Browne. (n.d.). The Treasury of Scripture knowledge (Vol. 2, p. 133). London: Samuel Bagster and Sons.
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