Bible Commentaries
Galatians 1

Verses 1-5

APOSTLE TO THE GENTILES

Paul, an apostle – sent not from men nor by a man, but by Jesus Christ and God the Father, who raised him from the dead – and all the brothers and sisters with me, To the churches in Galatia: Galatians 1:1-2

Paul does not begin the Book of Galatians like he would later begin his other epistles. It became Paul's custom to begin his epistles with a prescript and then a warm greeting, which usually paid compliments to his hearers. In this epistle there is no warm greeting and he breaks from his usual pattern of compliments to immediately express his astonishment and disappointment with the Galatians. We can tell, even by a casual reading, that something is radically wrong in these churches.^(F1)

From his first statement to the Galatians Paul seems intent upon establishing his apostleship. It appears that those who were troubling these churches had challenged Paul's authority in applying the title of "apostle" to himself. Obviously, Paul was not one of the twelve apostles of Jesus as were Peter and John. We see Jesus calling the original twelve apostles in Matthew 10:2-4 and Mark 3:14-19. It is obvious that this group was unique in that they had all been with Jesus throughout his whole ministry and they had all witnessed his resurrection. Others could not be added to this special group unless they had such qualifications as we see in the case of Matthias who was added to them in Acts 1:21-26.

It is clear that Paul was called alongside this original group and that he had the special ministry of taking the gospel to the Gentiles and bringing them to the faith. In 1 Corinthians 15:9, he mentions himself as "least" among the apostles. His qualifications were that he had seen the risen Lord (Acts 9:1-9; 22:6-8), and that the Lord had chosen him to open up the Gospel to the Gentiles (1:16; 2:2; 1 Timothy 2:7).

Although the original apostles were very unique, we see that there were several others who held lesser degrees of apostleship. There were Barnabas (Acts 14:14), James (Galatians 1:15), Andronicus and Junias (Romans 16:7). No doubt Silas, Timothy and Apollos were considered apostles as we see in 1 Thessalonians 1:1; 2:6-7 and 1 Corinthians 4:6-9. This sub-apostolic group may have been quite large since we learn in 2 Corinthians 11:13 and Revelation 2:2, that there were "false apostles." Had there only been the original group of twelve plus Paul it would have been almost impossible for false apostles to have slipped in and deceived the churches.

Paul had not only seen the Risen Christ and received his commission from him personally but he had a second basis of authority. He was the father of the Galatian churches for he and Barnabas had founded them.^(F2)

We may wonder how Paul could claim that his apostleship was not of man or through men. We remember that in Acts 13:2-3, Paul and Barnabas were sent out by the church of Antioch.^(F3) At a point near this time even the leaders at Jerusalem also had given Paul the right hand of fellowship and they recognized that his mission was to take the gospel to the Gentiles (Galatians 2:8-9). However, it is clear that Paul's call came from Jesus himself and that men merely confirmed the call that was already on Paul's heart.

Paul was not traveling alone but, as was customary, other brothers were sent along with him. We know Barnabas was his companion on the first journey. John Mark had also been along but for some reason had turned back to Jerusalem (Acts 13:13). We know that some of his later traveling companions were brothers like Gaius, Aristarchus, Sopater, Secundus, Timothy, Tychicus, and Trophimus. The fact that Paul mentions "Barnabas" three times in Galatians seems to be some strong evidence that the book was written to the southern churches and that the book has a very early date.^(F4)

"Grace and peace to you from God our Father and the Lord Jesus Christ," (1:3). The Scottish great, William Barclay, mentions that the word "grace" has two main ideas attached to it. The first idea has to do with sheer beauty. The Christian life should be a beautiful and attractive one and we surely do not give enough attention to this aspect. The second idea has to do with underserved generosity, for a gift is not something deserved.^(F5) The second word in this greeting harkens back to the Hebrew "shalom" which has a lot to do with one's well-being.

The Greek term for Lord (kurios) is a substitution for the Hebrew YHWH. The Jews were reluctant to speak this holy name of God in Bible times. Today they not only do not speak it or write it, but its pronunciation is totally forgotten. In ancient times they substituted "Lord" in its place lest they take the holy name in vain. We can thus see that Lord or kurios describes the full deity of Christ.^(F6) At certain times in the Roman Empire the Emperor demanded to be addressed as kurios and that presented some serious problem for the Christians.

"Who gave himself for our sins to rescue us from the present evil age, according to the will of our God and Father, to whom be glory for ever and ever. Amen" (1:4-5). It is possible that we have here the remnants of a very early Christian confession of faith.^(F7) Christ gave himself as a sin offering for us. By that offering of himself he delivered us from the present evil age. The Jewish people as well as the early Christians believed that there were two distinct ages. There was the present evil age ruled largely by Satan (1 John 5:19), and there was the age to come that would be totally ruled by God and his Messiah.

The New Testament sees that we Christians are living in an overlapping time frame. The present evil age has not fully passed away but the age to come has already been inaugurated by Christ.^(F8) No doubt this accounts for some of the tension in our Christian lives. Dick Staub in his book, The Culturally Savvy Christian, gives us a warning about this evil age that seems appropriate, "Whoever marries the spirit of this age will find himself a widower in the next."^(F9)

Leon Morris, the Australian New Testament scholar, points out that this is the only doxology in Paul's openings to letters.^(F10) In his doxology Paul uses the word "glory." Originally in the Hebrew language this word meant something heavy and thus valuable (like gold). The word when used in describing God came to include such things as majesty, power, splendor, brilliance, and radiance.

Verses 6-9

A DIFFERENT GOSPEL

I am astonished that you are so quickly deserting the one who called you by the grace of Christ and are turning to a different gospel – Galatians 1:6

At this point in Paul's epistles it was his practice to insert a note of praise, thanksgiving or commendation for his readers as we have mentioned. It was often his practice to even pray for them. It is only here in Galatians that there is no praise, thanksgiving, commendation or prayer regarding his recipients.^(F11) Instead, Paul gets right down to business and quickly expresses his astonishment at them.

The Greek word used here for "deserting" (metatithemi) has an interesting meaning. It describes the transfer a person's allegiance. In ancient times it was used of soldiers who revolted or deserted. It was also used of those who changed sides in politics or in philosophical arguments. It really meant "being a turncoat."^(F12) On the positive side the verb is used here in the present tense meaning "are turning away." This seems to indicate that the process of turning away is in its early stages and is not yet completed.^(F13)

The gospel they were turning to was one of "another kind." The Greek word used for "another" (heteron) in this instance means another of a different kind. It was not a gospel (good news) at all but another version of a works gospel (bad news). It was a gospel from which the good news of free grace had been deceitfully removed (cf. Acts 20:24).

The Galatian Christians were quickly turning away, which seems to indicate once more that Paul's epistle was written soon after his First Missionary Journey. Certain ancient writers indicate that the Galatians were a little wishy-washy. Julius Caesar describes the Gauls with these words, "The infirmity of the Gauls is that they are fickle in their resolves, fond of change and not to be trusted."^(F14)

Paul had experienced some of this fickleness on his first visit. In Acts 14:11-12, the Galatians at Lystra at first decided that Paul was a god who had come down to them. However, after some Jews infiltrated the group and turned them against Paul, they decided instead to stone him (14:19-20).

Paul describes this new gospel "which is really no gospel at all. Evidently some people are throwing you into confusion and are trying to pervert the gospel of Christ"(1:7). Martin Luther had some choice remarks for these kinds of people. He said, "Every teacher of work-righteousness is a troublemaker." He quotes an old German proverb saying, "All mischief begins in the name of God."^(F15) Even the great Augustine (AD 354-430) once sighed in his homilies on John's Gospel (45, 12), "How many sheep there are without, how many wolves within!"

These troublemakers or Judaizers were trying to pervert the simple gospel Paul preached. The Judaizers were Jewish Christians who believed that one had to keep the precepts of the law, particularly circumcision, in order to be saved.

The word he uses for "pervert" is the Greek metastrepsai, and this word means to change or alter something into something else that is often its opposite.^(F16) We do not know for certain how this epistle relates time-wise to the Jerusalem Council of Acts 15. However, it is interesting that the council decree uses another Greek word, trassontes (trouble, disturb, upset), found both in this verse and in Acts 15:24, "We have heard that some went out from us without our authorization and disturbed you, troubling your minds by what they said."^(F17)

Paul says, "But even if we or an angel from heaven should preach a gospel other than the one we preached to you, let them be under God's curse! As we have already said, so now I say again: If anybody is preaching to you a gospel other than what you accepted, let them be under God's curse!" (1:8-9).

Paul warns that we should not even listen to angels if they try to pervert the gospel of Christ. After all, angels are of less importance than Jesus and his message as we see in Hebrews 1:6-9. It is unfortunate that some so-called Christian groups today have received different "gospels" from supposed angels. The Mormons have received a different gospel from the angel Moroni. Supposedly, this angel was the guardian of the secret golden plates from which the Book of Mormon sprang.

Paul brings the ancient biblical curse upon such as these. The words "eternally condemned" translate "anathema" in the Greek. This harkens back to the Hebrew herem and the curse that came upon Achan long ago.^(F18) Achan took the things devoted to destruction and therefore he himself became devoted to destruction.

Verses 10-12

MAN'S ESTEEM OR GOD'S ESTEEM?

Am I now trying to win the approval of human beings, or of God? Or am I trying to please people? If I were still trying to please people, I would not be a servant of Christ. Galatians 1:10

Apparently the Judaizers or Jewish Christians who were disturbing the Galatians were accusing Paul of flattering men. When we later read 2:11ff, we will see how false this claim is. Paul would not flatter the great Peter for a moment but severely rebuked him in public for his hypocritical stand. Nonetheless, Paul was still being accused by his foes. Perhaps he was being charged with preaching two gospels, with one for the Jews and a much easier one for the Gentiles.^(F19) We can know from scripture that anyone who lives for Christ or preaches the true gospel will suffer persecution. We actually should be alarmed when everyone speaks well of us (Luke 6:26).

Paul considered himself a slave (Gk. doulos) of Christ. Perhaps we have taken this word too lightly in our postmodern world. Duncan remarks about this, "It is unfortunate that . . . our English translations should so consistently fail to give this word its true meaning, thereby encouraging the false conception of Christian 'service' (as something essentially voluntary and part-time) so characteristic of modern religious idealism. The 'bondservant of Christ' is not free to offer or withhold his 'service;' his life is not his own, but belongs entirely to his Lord."^(F20)

"I want you to know, brothers and sisters, that the gospel I preached is not of human origin. I did not receive it from any man, nor was I taught it; rather, I received it by revelation from Jesus Christ" (1:11-12). The Apostle Paul did not bow and kowtow to man and neither did his gospel come from man. Rather, it came directly from God by special revelation to Paul. On several occasions in scripture Paul tells more about the gospel he received (cf. Acts 26:12-23; 1 Corinthians 15:1-11). In 2 Corinthians 12:2-4, he tells about an unusual experience wherein he was transported to the heavenly realms and heard things that were unspeakable. In 1 Corinthians 11:23-24, Paul gives an example of this teaching saying, "For I received from the Lord what I also passed on to you: The Lord Jesus, on the night he was betrayed, took bread, and when he had given thanks, he broke it and said, 'This is my body, which is for you; do this in remembrance of me.'"

It is possible that Paul's accusers were claiming that they were the true representatives of the chief apostles in Jerusalem. They may have claimed that Paul had been instructed by these apostles and had somehow failed to understand the message correctly.^(F21) How mistaken they were!

Verses 13-14

PAUL THE PHARISEE

For you have heard of my previous way of life in Judaism, how intensely I persecuted the church of God and tried to destroy it. Galatians 1:13

Paul had been a member of the Pharisee party. The Pharisees took their name from the Hebrew "parush" which means "separated ones." Their party was the most prominent of the Jewish sects and continued on after the destruction of the temple to make up what we would call Rabbinic Judaism today. Unlike the Sadducees, the Pharisees believed not only in the Torah or law but also in the oral traditions of the elders (cf. Matthew 15:1-9). Many centuries later these oral traditions were codified into what we know today as the Talmud.

We see from the scriptures that the Pharisees were extremely zealous for the law. We note here that Paul was even more zealous than them, in that he intensely persecuted the church (cf. Acts 8:1-3 and 9:1-2). He says of himself, "I was advancing in Judaism beyond many Jews of my own age and was extremely zealous for the traditions of my fathers" (1:14). In other words, Paul "went to the head of his class" in Judaism. He was instructed by the famous Jewish scholar Gamaliel as we see in Acts 22:3 (cf. Acts 5:34-39).

It is interesting that one of the hallmarks of the Pharisees was that they despised Gentiles. Perhaps it reflects the humor of God that he chose Paul, who no doubt grew up hating Gentiles, and called him as the Apostle to the Gentiles.^(F22)

The experience of Martin Luther may help us understand just how zealous Paul was and why he even persecuted the church. Luther said the following:

I tell you I stood in awe of the pope's authority. To dissent from him I considered a crime worthy of eternal death. I thought of John Huss as a cursed heretic. I counted it a sin even to think of him. I would gladly have furnished the wood to burn him. I would have felt I had done God a real service.^(F23)

Verses 15-17

PAUL MEETS HIS MESSIAH

But when God, who set me apart from my mother's womb and called me by his grace, was pleased to reveal his Son in me so that I might preach him among the Gentiles, my immediate response was not to consult any human being. Galatians 1:15-16

Paul was "separated" to be a member of the Pharisees but the truth was that God had already separated him from birth to be an apostle to the Gentiles.^(F24) We see a similar thing in the story of Jeremiah the prophet. In Jeremiah 1:5, we learn that he also was separated from birth to be a prophet to the nations. In truth, we see a similar thing in our own experiences as Christians. We were chosen in him before the world began (Ephesians 1:4). We must stand amazed at the great foreknowledge and eternal plan of God who knows the end from the beginning (Isaiah 46:10).

The Greek phrase "to reveal his Son in me" (apokalypsai ton huion autou en emoi) has been a debated one. Some have interpreted it to mean that God revealed his Son to Paul, while others interpret it to mean that God revealed himself "through Paul." Actually, they are probably both right.^(F25) God wished to reveal himself to Paul and through Paul. The same thing is true for us today.

Paul continues, "I did not go up to Jerusalem to see those who were apostles before I was, but I went into Arabia. Later I returned to Damascus." (1:17). "Paul did not apply to the Twelve for permission to accept his call from Christ to the apostleship."^(F26) He did not hurry up to Jerusalem to get their approval nor did he get the approval of any man. It appears rather that Paul was placed in that special school of God for three years in the wilderness.

Scholars seem agreed that the "Arabia" here is a reference to the Nabatean Kingdom ruled by the King Aretas (2 Corinthians 11:32). His kingdom stretched from Arabia to the outskirts of Damascus.^{cf. 2 Corinthians 11:32), sometimes not'...W.W. Wessel says, 'This territory was occupied by an Arab tribe or tribes called the Nabataeans...it is clear that there was a considerable Jewish population in the city.'"">(F27)} We are aware that Paul did not have the great benefit of being with Jesus those three years and being taught by him like the other apostles. Some think that these three years were designed to compensate Paul for the three years of lost instruction.^(F28)

Verses 18-24

PAUL'S JERUSALEM VISIT

Then after three years, I went up to Jerusalem to get acquainted with Cephas and stayed with him fifteen days. Galatians 1:18

It was probably three years after his conversion or three years after beginning his apostolic office that Paul went up to Jerusalem. His visit seems to be a casual one. The verb "to get acquainted" or "to visit" is the Greek verb (historesai) from which we get "history." The verb could be used of sight-seeing, and it could also be used getting to know someone or making their acquaintance.^(F29)

The fairly short period during his visit with Peter was certainly not sufficient for him to be taught and instructed by that apostle. We see from Acts 9:28-29 that Paul was also busy preaching and debating with the Jerusalem Jews at the time.

"I saw none of the other apostles – only James, the Lord's brother" (1:19). Obviously, Paul's visit was more informal, and he was not intent on getting some sort of commission from all the apostles of Jerusalem. Likely, most of them were out on mission trips to various parts anyway. Paul did see James the brother of the Lord. We remember from scripture that James, like the other brothers of Jesus, did not believe in him initially (John 7:5). However, after Jesus' resurrection he made a special appearance to James (1 Corinthians 15:7) and the latter became an ardent believer. While Peter was in a sense the leader of the whole church, James rose to prominence in Jerusalem and soon became the head of the Jerusalem church (Acts 12:17; 15:13). He maintained this position until his martyrdom in AD 62.

Paul visited in Jerusalem with Peter and James but it seems obvious that the nature of the visit was not one of instruction or commissioning. As Colorado Professor, Sam Williams says, "Nothing happened in Jerusalem that in any way threatened either his independence or the sole sufficiency of God's revelation to him."^(F30)

"I assure you before God that what I am writing you is no lie" (1:20). Paul is taking great care to accurately convey this information to us so we can implicitly trust these facts.

His main point is that he was not unduly influenced by the Jerusalem leaders. He did not hang around Jerusalem to receive their instruction or approval. One big question is how Galatians relates to the Jerusalem Conference of Acts 15. Was the conference before or after the writing of Galatians? Also, how does the visit of Paul and Barnabas to Jerusalem in Acts 11:27-30 fit into things? All this has left scholars in a tangle concerning the chronology of Paul's early life.

If Paul was swearing that he made only one visit to Jerusalem in fourteen years it would seem that the Acts 11 meeting would have almost had to correspond to the Jerusalem Conference, but we do not see so much evidence of this in the text. We may have our theories but until more light is shed through archaeology or history we may remain partly in the dark here. As the great teacher, pastor and writer, Warren Wiersbe says, "Even the best biblical scholars are not agreed on the chronology of Paul's life."^(F31)

"Then I went to Syria and Cilicia" (1:21). We know from the Acts account that things got "too hot" for Paul in Jerusalem. Some of the very people who had killed Stephen were now after Paul. Thus, the brothers hurried him off to Tarsus of Cilicia which was his hometown (Acts 21:39). Tarsus was in the southeastern portion of Asia Minor.

We do not have specific information about what Paul did in Cilicia. We can imagine that he did what he did in Damascus and Jerusalem, that he preached the gospel everywhere. It is not likely that he remained in Tarsus for the whole fourteen years. Some historians have concluded that he might have remained in that area only seven years until the great evangelistic work in Antioch of Syria began as recorded in Acts 11:19-26.^(F32)

"I was personally unknown to the churches of Judea that are in Christ" (1:22). The Presbyterian theologian, James Montgomery Boice, comments on the word "Unknown." He says, "It is a striking word to use of the man who, after Jesus himself, has probably influenced the world more than any other who has ever lived. Paul could have been an instant celebrity. Instead, he worked for long years in relative obscurity."^(F33) We are told in Acts 9:26 that the disciples were afraid of Paul. It took the intervention of Barnabas to make Paul known to them. It is a probability that most of Paul's preaching in Jerusalem was done among the Jews rather than in the churches.

"They only heard the report: 'The man who formerly persecuted us is now preaching the faith he once tried to destroy.' And they praised God because of me" (1:23-24). The churches of Judea had known Paul only as a persecutor and not as a preacher. There were probably some Christians around in the area who had suffered from his persecutions and perhaps some of them were still languishing in prison because of him. Nevertheless, they praised God because of what had happened to Paul. It is good when people do not merely praise us but praise God because of us.