Chapter 1 (2)

Chapter 1 (2)

Galatians 1:6-9

6. I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel:

6. Miror quod ita cito transferimini a Christo, qui vos vocavit in gratia, ad aliud evangehum;

7. Which is not another; but there be some that trouble you, and would pervert the gospel of Christ.

7. Quod non est aliud, nisi quod sunt quidant, qui vos turbant, ae volunt evertere evangelium Christi.

8. But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.

8. Verum etiamsi nos, aut Angelus e coelo evangelizet vobis praeter id quod evangelizavimus vobis, anathema sit.

9. As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed.

9. Quemadmodum praediximus, nunc quoque iterum dico; si quis vobis evangelizaverit praeterquam quod accepistis, anathema sit.

6. I wonder. He commences by administering a rebuke, though a somewhat milder one than they deserved; but his greatest severity of language is directed, as we shall see, against the false apostles. He charges them with turning aside, not only from his gospel, but from Christ; for it was impossible for them to retain their attachment to Christ, without acknowledging that he has graciously delivered us from the bondage of the law. But such a belief cannot be reconciled with those notions respecting the obligation of ceremonial observance which the false apostles inculcated. They were removed from Christ; not that they entirely rejected Christianity, but that the corruption of their doctrines was such as to leave them nothing more than an imaginary Christ.

Thus, in our own times, the Papists, choosing to have a divided and mangled Christ, have none, and are therefore “removed from Christ.” They are full of superstitions, which are directly at variance with the nature of Christ. Let it be carefully observed, that we are removed from Christ, when we fall into those views which are inconsistent with his mediatorial office; for light can have no fellowship with darkness.

On the same principle, he calls it another gospel, that is, a gospel different from the true one. And yet the false apostles professed that they preached the gospel of Christ; but, mingling with it their own inventions, by which its principal efficacy was destroyed, they held a false, corrupt, and spurious gospel. By using the present tense, (“ye are removed”) he appears to say that they were only in the act of failing. As if he had said, “I do not yet say that ye have been removed; for then it would be more difficult to return to the right path. But now, at the critical moment, do not advance a single step, but instantly retreat.”

Note 19. “Leurs songes et inventions.” “Their dreams and inventions.”

From Christ, who called you by grace. Others read it, “from him who called you by the grace of Christ,” understanding it to refer to the Father; but the reading which we have followed is more simple. When he says that they were called by Christ through grace, this tends to heighten the criminality of their ingratitude. To revolt from the Son of God under any circumstances, is unworthy and disgraceful; but to revolt from him, after being invited to partake salvation by grace, is more eminently base. His goodness to us renders our ingratitude to him more dreadfully heinous.

So soon. When it is considered how soon they had discovered a want of steadfastness, their guilt is still further heightened. A proper season, indeed, for departing from Christ cannot be imagined. But the fact, that no sooner had Paul left them than the Galatians were led away from the truth, inferred still deeper blame. As the consideration of the grace by which they had been called was adduced to aggravate their ingratitude, so the circumstance of the time when they were removed is now adduced to aggravate their levity.

7. Which is not another thing Some explain it thus, “though there is not another gospel;” as if it were a sort of correction of the Apostle’s language, to guard against the supposition that there were more gospels than one. So far as the explanation of the words is concerned, I take a more simple view of them; for he speaks contemptuously of the doctrine of the false apostles, as being nothing else than a mass of confusion and destruction. As if he had said, “What do those persons allege? On what grounds do they attack the doctrine which I have delivered? They merely trouble you, and subvert the gospel. They do nothing more.” But it amounts to the same meaning; for this, too, I acknowledge, is a correction of the language he had used about another gospel. He declares that it is not a gospel, but a mere disturbance. All I intended to say was, that, in my opinion, the word another means another thing. It resembles strongly the expression in common use, “this amounts to nothing, but that you wish to deceive.”

Note 20. “ὃ οὐκ ἔστιν ἄλλο. Some have questioned the genuineness of ἄλλο,— conjecturing that some one first introduced ἀλλὰ into the margin as an interpretation of εἰ μή, and then some other person changed it into ἄλλο, per incuriam, and introduced it into the text. This is ingenious, but, like all conjectural criticism on the New Testament, is of no value.” — Brown

And wish to pervert. He charges them with the additional crime of doing an injury to Christ, by endeavoring to subvert his gospel. Subversion is an enormous crime. It is worse than corruption. And with good reason does he fasten on them this charge. When the glow of justification is ascribed to another, and a snare is laid for the consciences of men, the Savior no longer occupies his place, and the doctrine of the gospel is utterly ruined.

The gospel of Christ. To know what are the leading points of the gospel, is a matter of unceasing importance. When these are attacked, the gospel is destroyed. When he adds the words, of Christ, this may be explained in two ways; either that it has come from Christ as its author, or that it purely exhibits Christ. The apostle’s reason for employing that expression unquestionably was to describe the true and genuine gospel, which alone is worthy of the name.

8. But though we. As he proceeds in defending the authority of his doctrine, his confidence swells. First of all, he declares that the doctrine which he had preached is the only gospel, and that the attempt to set it aside is highly criminal. But then he was aware, the false apostles might object: “We will not yield to you in our desire to maintain the gospel, or in those feelings of respect for it which we are accustomed to cherish.” Just as, at the present day, the Papists describe in the strongest terms the sacredness with which they regard the gospel, and kiss the very name with the deepest reverence, and yet, when brought to the trial, are found to persecute fiercely the pure and simple doctrine of the gospel. Accordingly, Paul does not rest satisfied with this general declaration, but proceeds to define what the gospel is, and what it contains, and declares boldly that his doctrine is the true gospel; so as to resist all further inquiry.

Of what avail was it to profess respect for the gospel, and not to know what it meant? With Papists, who hold themselves bound to render implicit faith, that might be perfectly sufficient; but with Christians, where there is no knowledge, there is no faith. That the Galatians, who were otherwise disposed to obey the gospel, might not wander hither and thither, and “find no rest for the sole of their foot,” (Genesis 8:9,) Paul enjoins them to stand steadfastly by his doctrine. He demands such unhesitating belief of his preaching, that he pronounces a curse on all who dared to contradict it.

And here it is not a little remarkable, that he begins with himself; for thus he anticipates a slander with which his enemies would have loaded him. “You wish to have everything which comes from you received without hesitation, because it is your own.” To show that there is no foundation for such a statement, he instantly surrenders the right of advancing anything against his own doctrine. He claims no superiority, in this respect, over other men, but justly demands from all, equally with himself, subjection to the word of God.

Or an angel from heaven. In order to destroy more completely the pretensions of the false apostles, he rises so high as to speak of angels; and, on the supposition that they taught a different doctrine, he does not satisfy himself with saying that they were not entitled to be heard, but declares that they ought to be held accursed. Some may think, that it was absurd to engage in a controversy with angels about his doctrine; but a just view of the whole matter will enable any one to perceive, that this part of the apostle’s proceedings was proper and necessary. It is impossible, no doubt, for angels from heaven to teach anything else than the certain truth of God. But when the credit due to doctrines which God had revealed concerning the salvation of men was the subject of controversy, he did not reckon it enough to disclaim the judgment of men, without declining, at the same time, the authority of angels.

And thus, when he pronounces a curse on angels who should teach any other doctrine though his argument is derived from an impossibility, it is not superfluous. This exaggerated language must, have contributed greatly to strengthen the confidence in Paul’s preaching. His opponents, by employing the lofty titles of men, attempted to press hard on him and on his doctrine. He meets them by the bold assertion, that even angels are unable to shake his authority. This is no disparagement to angels. To promote the glory of God by every possible means was the design of their creation. He who endeavors, in a pious manner, to accomplish this object, by an apparently desrespectful mention of their name, detracts nothing from their high rank. This language not only exhibits, in an impressive manner, the majesty of the word of God, but yields, also, a powerful confirmation to our faith while, in reliance on that word, we feel ourselves at liberty to treat even angels with defiance and scorn. When he says, “let him be accursed,” the meaning must be, “let him be held by you as accursed.” In expounding 1 Corinthians 12:3, we had occasion to speak of the word ἀνάθεμα. . Here it denotes cursing, and answers to the Hebrew word, הרם (hherem.)

Note 21. “Quand il denonce les anges pour excommuniez et pour abominables, s’ils enseignent autre chose.” “When he denounces the angels as excommunicated and detestable persons, if they teach anything else.”

Note 22. “ ᾿Ανάθεμα. This word, which we render accursed, doth not signify ‘accursed or condemned of God to the punishments of another world.’ This the Apostle would not wish to the worst of men. The meaning is, ‘Let him be as a person excommunicated, or wholly cut off from the synagogue, or church, with whom it is unlawful to have any commerce or correspondence whatever.’ And so it is not properly a wish of the apostle, but a direction to the Galatians how to behave, Let him be ἀνάθεμα. ‘Hold him, and treat him as an excommunicated and accursed person.’” — Chandler.

9. As we said before. Leaving out, in this instance, the mention of himself and of angels, he repeats the former assertion, that it is unlawful for any man to teach anything contrary to what they had learned. Observe the expression — ye have received; for he uniformly insists, that they must not regard the gospel as something unknown, existing in the air, or in their own imaginations. He exhorts them to entertain a firm and serious conviction, that the doctrine which they had received and embraced is the true gospel of Christ. Nothing can be more inconsistent with the nature of faith than a feeble, wavering assent. What, then, must be the consequence, if ignorance of the nature and character of the gospel shall lead to hesitation? Accordingly he enjoins them to regard as devils those who shall dare to bring forward a gospel different from his, — meaning by another gospel, one to which the inventions of other men are added; for the doctrine of the false apostles was not entirely contrary, or even different, from that of Paul, but corrupted by false additions.

Note 23. “D’enseigner autre doctrine que cello qu’il avoit enseignee aux Galatiens.” “To teach any other doctrine than that which he had taught to the Galatians.”

Note 24. “Quand on y mesle des inventions humaines, et des choses qui ne sont point de mesme.” “When it is mixed up with human inventions, and with things that are contrary to it.”

To what poor subterfuges do the Papists resort, in order to escape from the Apostle’s declaration! First, they tell us, that we have not in our possession the whole of Paul’s preaching, and cannot know what it contained, unless the Galatians who heard it shall be raised from the dead, in order to appear as witnesses. Next, they assert, that it is not every kind of addition which is forbidden, but that other gospels only are condemned. What Paul’s doctrine was, so far as it concerns us to know, may be learned with sufficient clearness from his writings. Of this gospel, it is plain, the whole of Popery is a dreadful perversion. And from the nature of the case, we remark in conclusion, it is manifest that any spurious doctrine whatever is at variance with Paul’s preaching; so that these cavils will avail them nothing.

Galatians 1:10-14

10. For do I now persuade men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ.

10. Nunc enim suadeone secundum homines, an secundum Deum? vel quaero hominibus placere? si enim adhuc hominibus placerem, Christi servus non essem.

11. But I certify you, brethren, that the gospel which was preached of me is not after man.

11. Notum autem vobis faeio, fratres, Deuteronomy Evangelio, quod evangelizatum est a me, quod non est secundum hominem;

12. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ.

12. Neque enim ego ab hormine accepi illud, neque didici; sed per revelationem Iesu Christi.

13. For ye have heard of my conversation in time past in the Jews’ religion, how that beyond measure I persecuted the church of God, and wasted it;

13. Audistis enim conversationem meam, quae aliquando fuit in Iudaismo; quod supra modum persequebar ecclesiam Dei, et vastabam illam,

14. And profited in the Jews’ religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers.

14. Et proficiebam in Iudaismo supra multos aequales meos in gernere meo, quum vehementius studiosus essem paternarum traditionum.

Having extolled so confidently his own preaching, he now shows that this was no idle or empty boast. He supports his assertion by two arguments. The first is, that he was not prompted by ambition, or flattery, or any similar passion, to accommodate himself to the views of men. The second and far stronger argument is, that he was not the author of the gospel, but delivered faithfully what he had received from God.

10. For do I now persuade according to men or according to God? The ambiguity of the Greek construction in this passage, has given rise to a variety of expositions. Some render it, Do I now persuade men or God? Others interpret the words “God” and “men,” as meaning divine and human concerns. This sense would agree very well with the context, if it were not too wide a departure from the words. The view which I have preferred is more natural; for nothing is more common with the Greeks than to leave the preposition κατὰ, according to, to be understood.

Note 25. “Πείθω. This word, which we render persuade, frequently signifies ‘to obtain by treaty,’ or, ‘to endeavor the friendship and good will of any person.’ Thus in Matthew 28:14, the chief-priests tell the soldiers, whom they corrupted, to give a false report: ‘If this come to the governor’s ears, we will persuade him, and secure you, that is, prevail with him to be favorable to you, and save you from punishment.’ Thus, Acts 12:20, πείσαντες Βλάστον, we render, ‘having made Blastus their friend.’ Vid. Pind. Ol. 3:28. And in the Apocryphal book of Maccabees, (2 Maccabees 4:45,) when Menelaus found himself convicted of his crimes, he promised Ptolemy a large sum of money, πεῖσαι τὸν βασιλέα, ‘to pacify the king,’ to prevent his displeasure, and secure his favor. And thus, in the place before us, ‘to persuade God,’ is to endeavor to secure his approbation; which, the Apostle assures the Galatians, was his great and only view, as well as his great support, under the censure and displeasure of men, for preaching the pure and uncorrupted doctrines of the gospel.” — Chandler.

Paul is speaking, not about the subject of his preaching, but about the purpose of his own mind, which could not refer so properly to men as to God. The disposition of the speaker, it must be owned, may have some influence on his doctrine. As corruption of doctrine springs from ambition, avarice, or any other sinful passion, so the truth is maintained in its purity by an upright conscience. And so he contends that his doctrine is sound, because it is not modified so as to gratify men.

Or, do I seek to please men? This second clause differs not much, and yet it differs somewhat from the former; for the desire of obtaining favor is one motive for speaking “according to men.” When there reigns in our hearts such ambition, that we desire to regulate our discourse so as to obtain the favor of men, our instructions cannot be sincere. Paul therefore declares, that he is in no degree chargeable with this vice; and, the more boldly to repel the calumnious insinuation, he employs the interrogative form of speech; for interrogations carry the greater weight, when our opponents are allowed an opportunity of replying, if they have anything to say. This expresses the great boldness which Paul derived from the testimony of a good conscience; for he knew that he had discharged his duty in such a manner as not to be liable to any reproach of that kind. (Acts 23:1; 2 Corinthians 1:12.)

If I yet pleased men This is a remarkable sentiment; that ambitious persons, that is, those who hunt after the applause of men, cannot serve Christ. He declares for himself, that he had freely renounced the estimation of men, in order to devote himself entirely to the service of Christ; and, in this respect, he contrasts his present position with that which he occupied at a former period of life. He had been regarded with the highest esteem, had received from every quarter loud applause; and, therefore, if he had chosen to please men, he would not have found it necessary to change his condition. But we may draw from it the general doctrine which I have stated, that those who resolve to serve Christ faithfully, must have boldness to despise the favor of men.

The word men is here employed in a limited sense; for the ministers of Christ ought not to labor for the express purpose of displeasing men. But there are various classes of men. Those to whom Christ “is precious,” (1 Peter 2:7,) are men whom we should endeavor to please in Christ; while they who choose that the true doctrine shall give place to their own passions, are men to whom we must give no countenance. And godly, upright pastors, will always find it necessary to contend with the offenses of those who choose that, on all points, their own wishes shall be gratified; for the Church will always contain hypocrites and wicked men, by whom their own lusts will be preferred to the word of God. And even good men, either through ignorance, or through weak prejudice, are sometimes tempted by the devil to be displeased with the faithful warnings of their pastor. Our duty, therefore, is not to take alarm at any kind of offenses, provided, at the same time, that we do not excite in weak minds a prejudice against Christ himself.

Many interpret this passage in a different manner, as implying an admission to the following effect: “If I pleased men, then I should not be the servant of Christ. I own it, but who shall bring such a charge against me? Who does not see that I do not court the favor of men?” But I prefer the former view, that Paul is relating how large an amount of the estimation of men he had relinquished, in order to devote himself to the service of Christ.

11. Now I make known to you. This is the most powerful argument, the main hinge on which the question turns, that he has not received the gospel from men, but that it has been revealed to him by God. As this might be denied, he offers a proof, drawn from a narrative of facts. To give his declaration the greater weight, he sets out with stating that the matter is not doubtful, but one which he is prepared to prove; and thus introduces himself in a manner well adapted to a serious subject. He affirms that it is not according to man; that it savours of nothing human, or, that it was not of human contrivance; and in proof of this he afterwards adds, that he had not been instructed by any earthly teacher.

Note 26. “Qu’il ne parle point d’une chose incertaine ou incognue.” “That he does not speak about a thing uncertain or unknown.”

Note 27. “The idiom by which there is a transposition of ὅτι is frequent, and may here, Schott thinks, have been made use of, in order to place a highly important topic in the most prominent point of view” — Bloomfield.

12. For I neither received it from man. What then? shall the authority of the word be diminished, because one who has been instructed by the instrumentality of men shall afterwards become a teacher? We must take into account, all along, the weapons with which the false apostles attacked him, alleging that his gospel was defective and spurious; that he had obtained it from an inferior and incompetent teacher; and that his imperfect education led him to make unguarded statements. They boasted, on the other hand, that they had been instructed by the highest apostles, with whose views they were most intimately acquainted. It was therefore necessary that Paul should state his doctrine in opposition to the whole world, and should rest it on this ground, that he had acquired it not in the school of any man, but by revelation from God. In no other way could he have set aside the reproaches of the false apostles.

The objection, that Ananias (Acts 9:10) was his teacher, may be easily answered. His divine instruction, communicated to him by immediate inspiration, did not render it improper that a man should be employed in teaching him, were it only to give weight to his public ministry. In like manner, we have already shown, that he had a direct call from God by revelation, and that he was ordained by the votes and the solemn approbation of men. These statements are not inconsistent with each other.

13. For ye have heard of my conversation. The whole of this narrative was added as a part of his argument. He relates that, during his whole life, he had such an abhorrence of the gospel, that he was a mortal enemy of it, and a destroyer of the name of Christianity. Hence we infer that his conversion was divine. And indeed he calls them as witnesses of a matter not at all doubtful, so as to place beyond controversy what he is about to say.

His equals were those of his own age; for a comparison with older persons would have been unsuitable. When he speaks of the traditions of the fathers, he means, not those additions by which the law of God had been corrupted, but the law of God itself, in which he had been educated from his childhood, and which he had received through the hands of his parents and ancestors. Having been strongly attached to the customs of his fathers, it would have been no easy matter to tear him from them, had not the Lord drawn him by a miracle.