Galatians 1
DODDGalatians 1:1-10
The apostle Paul, after a general and proper salutation, expresses his surprise and concern, that the Galatian Christians had so soon suffered themselves to be led aside from the simplicity of that gospel which he had first planted amongst them. Gal. I. 1—10.
GAL. I. 1.
PAUL an apostle, (not of men, neither by man, but by Jesus Christ, and
GALATIANS I. 1.
YOU receive this epistle from Paul, who hath the honour to stand in the character of an apostle of the Christian church; an important office which he did not presumptuously arrogate to himself, nor receive from the appointment or authority of men, as the original, nor by the choice or intervention of any man upon earth, as the instrument of his mission; whatever the factious teachers, who are endeavouring to disturb you, may have represented: but I am capable of giving you the most convincing evidence, that I had an immediate call to this honourable charge by Jesus Christ the great Head of the church, who did himself in person appear to me again and again, (Acts ix. 4; xxii. 18.) and sent me forth to be his witness unto all men, according to the sovereign choice of God the Father, (Acts
xxii. 14, 15,) who hath raised him from among the dead, and therein laid the great foundation of our faith in him for righteousness and life, and our reliance on him as the Son of God and the only Saviour of men. And while I am thus addressing myself to you, all the Christian brethren, especially the ministers, who are with me here at Corinth, join with me in the sentiments I am going to propose, and in the most friendly and affectionate salutations unto the churches of Galatia, whom they cordially love, notwithstanding any difference in form and opinion which at present may subsist among them. It is our most unfeigned ardent prayer, that the richest communications of divine grace and favour may [be] imparted to you, with all the blessings of prosperity and peace of every kind, from God the Father, the great original and fountain of all good, and [from] our Lord Jesus Christ, the purchaser and dispenser of it; Who graciously and compassionately gave himself up to the severest sufferings as an atoning sacrifice for our sins, that he might thus deliver us by the efficacy of his death from the destructive snares and condemnation that attend this present evil world,
“Who hath raised him from the dead.] Mr. L’Enfant thinks these words are added to obviate an objection which might be raised against Paul’s mission, from his not having received a commission from Christ, like the other apostles, while he was here on earth. But the minds of the apostles appear to be always full of the joyful idea of Christ’s resurrection, and therefore it is no wonder that out of the fulness of their hearts they should seize every opportunity of speaking of it. Compare Rom. i. 4; 1 Thess. i. 10; Heb. i. 3; 1 Pet. i. 3; and a multitude of other texts. To which it may be added, that it is with great propriety the apostle mentions here, that God hath raised him from the dead, as agreeable to the main point he had in view, which was to assert the doctrine of justification by faith in Christ; since God declared, by raising him from the dead, that he accepted the atonement Christ had made, and gave him a discharge from any further claim upon him for the satisfaction of his justice; and as it is this, that is the great foundation of our faith in Christ, so the apostle says elsewhere, that he was raised again for our justification; Rom. iv. 25.
“The brethren, especially the ministers.] As the titles of brethren and saints are applied to different persons, and ministers seem to be distinguished by being called brethren, Phil. iv. 21, 22, they are probably here intended.
“Notwithstanding any difference in form and opinion, &c.] Though the Christians at Corinth were most of them converted Gentiles, and these of Galatia were strongly prejudiced in favour of the Jewish ceremonies; yet the apostle expresses their affection towards these their brethren, and that with great propriety, that he might thereby invite them to a suitable return of love. On the same principle he reminds them (ver 4) of the blessings which as Christians they shared in common, that he might endear them the more to those who were joined with them in such happy bands.
“From this present evil world.] The words in the prophetic and simple words are ambiguous, and some would render them, from the evil of this present world; which
nders the Galatians were so soon corrupte .
from the predominant vices of the age, and from the ruin they will bring on all who shall continue in the practice of them, whether Jews or Gentiles, which glorious design he generously undertook according to the merciful and saving will of God, even our Father, who chose this wisest and happiest method of recovering us to himself: To whom therefore, for this adorable and matchless grace to sinful creatures, [be] glory and praise for ever and ever. Amen.
Since this then is the only way of being justified and saved, it gives me great concern, and I am quite astonished, my beloved brethren, that after ye have been instructed in it, and seemed to have received the truth in the love of it, ye are so soon removed from a due regard to him that called you into this method of salvation by and through the grace of Christ, and who continues still in the same sentiments as when he was at first the happy instrument of bringing you to an acquaintance with it; that ye are so soon removed, I say, unto what may almost be called another gospel, as being so entirely inconsistent with the very fundamentals of that which you were originally
makes a very good sense; but had it been intended by the apostle, I think the article we would have been repeated. (Compare John xvii. 15.) Mr. Locke argues from 1 Cor. ii. 6, 8, that auev sloc signifies the Jewish nation under the Mosaic constitution; and supposes these words to contain an intimation, that God intended to take the Jews themselves out of it, so far was he from any purpose of bringing the Gentiles under it. But as it is certain that auev often signifies the same with xoeuoe, has is, the world, (see Mat. xiii. 39, 40; 2 Cor. iv. 4; and Titus ii. 12; which last place seems exactly parallel to this,) I think it would be very unreasonable to limit so noble and expressive a clause by so narrow an interpretation.
e That ye are so soon removed.] It appears from the beginning of the general introduction to this epistle, that Paul had preached the gospel first to the Galatians, and planted several churches in that country, in his passing through it, (Acts xvi. 6,) about the latter end of the year 50. He visited them again (Acts xviii. 23) in the year 54; and he seems to have written this
epistle before that visit. He had reason therefore to wonder that their sentiment were so quickly changed, and that such warm affections as they then bore him (chap. iv. 14, 15) were so soon and so greatly alienated.
f From him that called you by the grace of Christ.] If it be here considered that the expression in the original is et xagil, that is, by or through the grace of Christ, (as our translation renders it elsewhere, 2 Cor. i. 12; 2 Thess. ii. 16,) and not into the grace; there is no difficulty in admitting that the apostle Paul points out himself by him that called them, (as he may likewise afterwards, chap. v. 8,) nor is there any thing more assuming in it than in his speaking of himself as he that ministered the Spirit to them. Chap. iii. 5.
g Unto another gospel.] Mons. Saurin observes (Serm. Vol. XI. p. 46,) that the Galatians were a colony of the Gauls, that is, of the ancient inhabitants of France; who, says he, have been always reproached with taking impressions easily, and as easily suffering them to be effaced.
What he had preached was the only true gospel.
taught concerning our free justification by Divine grace on our believing, without the works of the Mosaic law. But indeed, to speak more exactly, that system of doctrines which you have so rashly and unhappily received, is not in strict propriety another gospel, nor worthy the name of gospel at all: but this in short is the case, that there are some seducing and Pharisaical teachers, who, for their own unworthy ends, have gone about to trouble you with false insinuations, and are desirous to do their utmost to subvert and overthrow the gospel of Christ, which hath been preached to you in so pure and powerful a manner. You know the doctrine that was first delivered to you under the inspiration of the Holy Spirit; and whatsoever may have been suggested, as if Peter and the other apostles, and even I myself, do sometimes preach up the works of the law, as necessary to be joined with faith in Christ for justification, let no such principles be admitted by you: but though we, or any other apostle, not excepting the most honourable and illustrious names, or even an angel from heaven, if that were possible, should preach any other gospel among you than that which we have already preached unto you, and confirmed by such apparent and uncontrolled miracles, let him not only be rejected, but pronounced an anathema, and be devoted to a perpetual and most dreadful curse.
Nor is it by any sudden flight of zeal that I express myself thus; but as we have said but just before, so say I now again, and solemnly repeat it as my deliberate judgment, If any one, whatever, whether man or angel, preach any other gospel to you than that which ye have received already from our lips, and which indeed ye have been taught by us from Christ himself, let him be anathema, and look upon him with as much detestation as you would on the most execrable creature in the universe.
I speak with all this freedom from the sure consciousness of my own integrity: for after
Or an angel from heaven.] Some a revelation from the hand of an angel; may be imagined that the apostle here but I see no proof that this pretension was to be for the pretence which Corinthians made so early, if indeed it were made to be made to his receiving at all.
Reflections on the danger of perverting the gospel.
all that I have done and suffered for the truth, do I now solicit the favour of men, or of God?¹ Do I endeavour in my ministry to ingratiate myself with men, or to approve myself to God? Or do I, in the general course of my conduct, seek to please men by a compliance with their prejudices or designs? I have no party views, as I had formerly before I was converted, (Acts ix. 1, 2,) nor any intention to pursue the schemes and serve the purposes of men; for if indeed² I yet pleased men, by soothing their humour and flattering their vanity, 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, and must indeed change the whole system of my doctrine, if I would render it agreeable to human prejudices.
IMPROVEMENT.
LET us adore the name of that blessed Redeemer who gave verse 4 himself a sacrifice for our sins: and may the consideration of his gracious purpose in doing it have its efficacy, to deliver us from this present evil world, and to raise our hearts to that to which the Father hath exalted him, by whom he was raised from the lead; to whom, for all the purposes of his grace in the whole scheme of our redemption, be glory for ever and ever.
Let the remembrance of this compassionate Saviour, who is he same yesterday, today, and for ever, engage us to be steadfast in the profession of his religion, and to be upon our guard against all who would pervert the gospel. May his ministers especially 7 e exceeding cautious how they do any thing that looks like corrupting it; since such a dreadful anathema is pronounced against 8, 9 n apostle, or an angel, who should attempt it!
Who can be superior to every alarm on this head that considers the case of the Galatians, who, though they received the gospel from the lips of such an apostle as Paul, could be so soon 6 removed, and drawn aside to a quite different system? But God made a gracious provision for their being recovered, and con-
¹ Solicit the favour of men, or of God?] Ανθρώπης σπίθω, η τον Θεός; It is by a great latitude that the Prussian version renders this, “The doctrine which I would here persuade, is it that of men or of God?” The connection seems to demonstrate that σπίθω here signifies, seek to persuade or to
ingratiate himself with the one or the other: though it be acknowledged to be a less common sense. Compare Acts xii. 20; xiv. 19; xix. 26. ² Indeed.] That γιεμ is often used to signify indeed, see note 9 on Acts xix. 40, Vol. III. p. 293.
Paul had his doctrine, not from men, but from Christ,
firmed in the primitive faith, by this epistle; which was intended i also to be a security to us, that we might learn from hence the verse purity and simplicity of the Christian doctrine, and be established in the truth as it is in Jesus.
Let the ministers of Christ faithfully preach it, not as seeking to please men, but that God who trieth the hearts; and who can only be pleased by an entire surrender of the soul to that system of truth and duty which he hath condescended to teach, and by a faithful care to spread its genuine and salutary maxims as widely as they can, without any addition or diminution. To solicit the favour of men, and to endeavour to oblige them, by sacrificing such sacred considerations to any of their prejudices and follies, is to act in a manner utterly unbecoming a servant of Christ; and so unworthy a conduct in such as bear the character of ministers, may justly provoke the indignation of their Divine Master to make them as contemptible as they suffer themselves to become unfaithful.
Galatians 1:11
To vindicate his doctrine to the Galatians, and to remove the prejudices that were raised against it, Paul shews them it was not received from men; and, as a proof of the Divine authority of his mission, gives some account of facts which immediately succeeded his conversion from a persecuting zeal against Christianity to the profession of it. Gal. I. 11, to the end.
GALATIANS I. 11.
SOME have indeed attempted to reflect ii. upon my doctrine, and to depreciate the authority of my commission as an apostle: but Gal. I certify you, brethren, and declare in the most determinate language I am capable of using, that, whatever my enemies, who herein are yours likewise, may insinuate to the contrary, the gospel which has every where been preached by me, is not according to the tradition or invention of man, nor in any way adulterated and debased to suit the relish, or to favour the prejudices, of those to whom it was to be delivered. For I neither received my commission to preach it from the authority or interposition of any man whatever, nor was I taught [it] by any written memoirs, or any other human method of instruction; but in a
GAL. I. 11.
BUT I certify you, brethren, that the gospel which was preached of me is not after man
For I neither received it of man, neither was I taught
- Nor was I taught it, &c.] If it should doubtedly instruct Paul in the principles be objected here, that Ananias would un- of the gospel before he baptized him, it
converted him from his zeal or Judaism.
most extraordinary and miraculous way I was enlightened in it, and authorized to preach it, by the immediate revelation of Jesus Christ himself, who communicated to me by inspiration the knowledge of salvation by faith in him, and sent me forth to publish the glad tidings of the gospel.
This you already know, though I touch upon it again as a truth of so great importance: for you undoubtedly have heard of my conversation and character in time past, particularly in my youthful days, and to the happy time when I became acquainted with the gospel; that I was such a violent bigot in the profession of Judaism, and so implacable an enemy to the followers of Christ, that I unmeasurably persecuted with the most insatiable rage the church of God, which I now esteem it my greatest honour to edify and serve, though I was then intent upon its ruin, and ravaged it, with all the fury of a beast of prey. And such was my regard for all the Jewish rites and customs, that I made proficiency in the knowledge and practice of Judaism, beyond many of my own nation, [who were] my equals in age, and of the same standing with myself in the study of the law; being more abundantly and passionately zealous for the hereditary maxims and traditions of my others, on which the Pharisaic sect lays so much stress. But when at length it pleased God, who in the secret purposes of his mercy had set apart and separated me to this office from my mother’s womb, (as he did Jeremiah to that of a prophet, Jer. i. 5,) having determined to employ me as a minister of his gospel; and who afterwards called [me] by such an astonishing display and energy of his grace, while I was
may be replied, not only that Ananias was no such considerable person that Paul should be suspected by the Galatians to have been modelled by him; but that it seems, when Ananias first came to him, Paul was so well acquainted with the principles of Christianity, which he had been instructed in by revelation during the three days of his blindness, that Ananias could not judge it necessary to instruct him as a catechumen; which is the more
probable, as it appears the Lord had told him Paul was before acquainted by a vision with the purpose of his coming to him. See Acts ix. 12.
b In Judaism.] Mr. L’Enfant well observes that this does not signify the religion originally taught by Moses, but that which was practised among the Jews at this time, and much of it built upon the traditions of the elders.
VOL. 5.
He went not or instructions to Jerusa en
actually engaged in opposition to his cause and interest; When it pleased him, I say, to reveal by vision and inspiration his Son Christ Jesus in me, and thus to give me a discovery of the glories of his person, and of his righteousness and grace, that I might not only know him for my own salvation, but also in due time, when Providence should open a convenient way, might preach him among the Gentiles, as well as among the Jews, to whom my addresses were at first confined; immediately my heart was overpowered, and all my prejudices so entirely removed, that I conferred not with flesh and blood, and stood not to consider what would be most subservient to my worldly interest, or to consult with any mortal man about engaging in the work to which I had so clear a call. Nor did I at that time go up to Jerusalem to them that were apostles before me, to be instructed more particularly in the doctrines I should preach, that there might be no inconsistencies between us, or to apply to them for a commission to perform my office: but, having entered on my ministry, and preached the
That I might preach him among the Gentiles.] This was undoubtedly the scheme of Providence concerning Paul, who was accordingly distinguished by the character of the apostle of the Gentiles; but if his conversion happened, as we suppose, about the year 35, and Peter’s preaching to Cornelius in the year 39, then, since it is incontestably evident that the Gentiles first heard the gospel by the mouth of Peter, it will follow that Paul did not at first understand the full extent of his commission, and therefore, when he first began to preach, confined his labours to the synagogues at Damascus, which is indeed intimated, Acts ix. 20-22.
Immediately I conferred not with flesh and blood] Dr Wells and some others understand this as if the apostle had said, “Immediately after the recovery of my sight, without conferring with any man in the world, or so much as applying to Ananias himself for advice, I retired by Divine direction into the desert of Arabia; where, after some time spent in devotion, I had a full revelation made to me of the most important facts and doctrines of
Christianity, [which some suppose to be the rupture referred to, 2 Cor. xii. 3,] and then, after my return from thence, preached at Damascus for the first time.” (See Wells’ Geog. Vol. III. p. 275.) And Mr. Locke insists that where here does not refer to his immediately engaging in the work of the ministry without applying for advice to any man, but to his going into Arabia. But the same word is used by Luke in his history of the Acts, who, without taking any notice of Paul’s departure into Arabia, says, that after he recovered strength, he tarried certain days at Damascus, and (where) immediately preached Christ in the synagogues. Acts ix. 19, 20. So that it seems most probable to me, that, after his conversion, Paul was so well instructed in the knowledge of the gospel by the revelation that was then made to him, that he immediately began without consulting any man, to preach the word at Damascus, before he went from thence into Arabia; which is most suitable to the natural order of the words, and best agrees with the account of his first entering on his ministry in the Acts. See Vol. III. sect. xx. note 6, p. 132.
first visit there he saw but two apostles ;
word at Damascus, (Acts ix. 20,) I went for a while into Arabia, where I could have no opportunity of being taught by any man, as none of the apostles had been there before me ; and from thence I returned again to Damascus, where I boldly declared the necessity of believing in Christ for salvation, even in the presence of those Jews whom I knew to be most strongly prejudiced against that important doctrine.
Then at length, after three years from the time of my conversion, I went up to Jerusalem to visit and converse with Peter, by whom, when he had heard from Barnabas an account of my conversion and my preaching at Damascus, I was cordially received as one whom the Lord had called ; and I abode there with him at his house but fifteen days, to have the pleasure of discoursing with him on the mutual success of our ministry, and not with the least view of receiving any farther authority from him. But I saw no one of the apostles then besides, except it were James, the brother or near kinsman of the Lord Jesus ;ᵉ for all the rest of that sacred society were absent at that time on their respective missions.
Now with respect to all these circumstances, [as to] the things which I write unto you, you may give the most entire credit to them, how little soever they may consist with some reports that have been artfully spread abroad concerning me ; for behold, I solemnly profess to you before God, that I do not lie or falsify in the least degree,ᶠ but with all possible frankness and
ᵉ James, the brother or near kinsman of the Lord Jesus.] He was the son of Alpheus and Mary, the sister of the virgin ; so that James was cousin german to Jesus. See Vol II sect. clxxiv. noteᵉ, p. 441. This visit to Jerusalem, (which is mentioned Acts ix. 26, 27 sec.) as it was three years after his conversion, appears to have been in the year 38 ; and, after Paul had preached so long before, it cannot be supposed he was instructed how to preach the gospel in the short stay he now made at Jerusalem, where he saw only two of the apostles.
ᶠ Before God, I do not lie.] A revelation of the facts and doctrines of Christianity immediately from Jesus Christ himself,
self, without the assistance of any human teacher, so wonderfully agreeing in all its branches with that which Christ had taught on earth both before and after his resurrection, was so extraordinary an event, and of so great importance to those whom St. Paul visited and to whom he wrote, that one cannot wonder he should think proper to assert it in so solemn manner. We have great reason, while we read the attestation he has given to the truth of what he says, to acknowledge that it is of a piece with the many signs and wonders attending both his conversion and his ministry ; which Mr. Lyttleton has so admirably illustrated in his Observations on the Conversion, &c. of St. Paul.
Nor was he nown in Judea but by his conv
sincerity speak what I assuredly know to be the most certain truth.
Afterwards departing from Jerusalem, I came into the regions of Syria; and from thence I passed into my native country of Cilicia, to exercise my ministry there, and to bring, if possible, those among whom I was born to the knowledge of Christ and of the doctrine of salvation by him. And during all this time, as I had only just passed through their country in my way, I was unknown by face to the several churches of Christ which were in Judea, as well as to the greater part of my brethren the apostles: so that I could learn nothing of the contents of the gospel from any of them: But only they had heard this wonderful account in general, which might well spread through all the land, that he who so cruelly persecuted us in times past to imprisonment and death, was become a convert to the victorious truth and grace of the gospel, so that he now preacheth the same Divine faith which he formerly ravaged and laid waste to the utmost of his power, and would, if possible, have totally destroyed and extrirpated: And they glorified God on my account, as they well might, beholding in me so illustrious an instance of the power and sovereignty of his grace.
IMPROVEMENT.
Let us also, at this distance of time and country, join with them in glorifying God in the apostle; in adoring the grace that engaged him to preach the faith he would once have destroyed, and at length to add his own blood to that of the martyrs of Christ which he had shed. Still hath the great Head of the church the same omnipotent efficacy, the same ability to influence the heart, to overcome the strongest prejudices, and to turn bigots into true believers; and, rather than his church shall want its servants and its ornaments, he will find them among its most cruel enemies. Had the gospel been taught St. Paul by Ananias, or Peter, or any of the apostles, his readiness to receive it from such teachers and to preach it at the certain expense of his reputation, his interest, and his life, would no doubt have ranked him among the most illustrious witnesses to the truth of Christianity. But this additional fact of an original revelation of the whole system of it
Reflections on the change wrought in St. Paul.
to him, independent of human teaching, deserves our admiration, sect. ii. and demands our praise.
God herein wrought according to the secret counsel of his Divine will, and that purpose by which he had separated Paul verse 15 from the womb. In vain was it opposed by the prevailing prejudices of his education, or by the violence of his zeal for Judaism, 13, 14 and that proficiency in it by which he had eclipsed so many of his cotemporaries, and those of his own nation. All his zeal for the traditions of his fathers gave way to a yet greater zeal for a nobler object; a zeal, which carried him through Arabia and 21, 22 Syria, through Judea and Cilicia, and prevented him, in one sense as well as another, from consulting with flesh and blood, from being influenced by any selfish worldly views, or giving heed to 16 any man’s opinion.
Adored be the grace that animated and supported him in overcoming every difficulty; and having so miraculously furnished him for the great work that he was called to, made him so gloriously successful in it. So may we be enabled to surmount every obstacle! and so may we be taught, as to those things which we have most highly esteemed, to count them all but loss for the excellency of the knowledge of Christ, and to grudge no labour, selfdenial, or suffering, by which the gospel may be any way promoted or adorned, and a testimony given of our faithful subjection to it!