Galatians Commentary:
I. Introduction (1:1-9)
A. Salutation (1:1-5)
B. No Other Gospel (1:6-9)
II. Paul's Gospel and Authority (1:10-2:21)
III. Faith Alone Against Works-Gospel (3:1-5:12)
IV. New Life in the Spirit and Love (5:13-6:18)
Paul, an apostle. Elsewhere Paul draws a sharp distinction between an apostleship and lesser functions, as in I Corinthians 12:28: "And God hath set some in the church; first, apostles; secondarily, prophets; thirdly, teachers."
Apostle. The term, in its native signification, signifies one who is sent; in its ecclesiastical use, it signifies one extraordinarily sent to preach the gospel; of these some were sent either more immediately by Christ, (as the twelve were sent, Matthew 10:1; Mark 3:14; Luke 9:1), or more mediately, as Matthias, who was sent by the suffrage of the other apostles to supply the place of Judas (Acts 1:25, 1:26), and Barnabas, and Silas, and others were.
Not from men. Paul saith he was sent not of men, neither by man, that is, not merely; for he was also sent by men to his particular province (Acts 13:3); but he was immediately sent by Jesus Christ, (as we read, Acts 9:1-43 and Acts 26:14-17, of which also he gives us an account in this chapter, Galatians 1:15-17), and by God the Father also.
Through Jesus Christ. How did Paul get his commission? He tells us in Acts 26. When he fell stricken on the Damascus road the risen Christ appeared to him, and said to him, “I am Jesus whom thou persecutest. But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee; delivering thee from the people, and from the Gentiles, unto whom now I send thee, to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me” (vv. 15-18). Paul says that is where he got his commission. “Whereupon, O King Agrippa, I was not disobedient unto the heavenly vision” (v. 19), but in accord with his divinely-given instructions he went forth to teach at “Damascus, and at Jerusalem, and throughout all the coasts of Judea, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance” (v. 20).
As it differed from the call of ordinary ministers, who are called by men (though their ministry be not merely of men); so it differed from the call of the rest of the apostles, being made by Christ not in his state of humiliation, (as the twelve were called, Matthew 10:1-42), but in his state of exaltation, after he was raised from the dead, and sat down on the right hand of God.
Grace. Some say when Christ was on earth and in the early part of the book of Acts, they preached the gospel of the kingdom but did not know the grace of God. I wonder whether they remember the words of John 3:16 and John 1:29, and recollect that it was the Lord who said, “Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life” (John 5:24). How short our memories are sometimes, if we say that Jesus was not preaching grace when here on earth when Scripture says, “The law was given by Moses, but grace and truth came by Jesus Christ” (John 1:17). Can we say that Peter and his fellow apostles in the early part of Acts were not preaching grace when it was Peter who declared, “To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins” (Acts 10:43).
Who gave himself. Which Christ, though he was put to death by Pilate and the Jews, yet he was not compelled to die; for he laid down his life, no man took it from him, John 10:17, 10:18. Sometimes it is said, he died for our sins, as Romans 5:8; sometimes, that he gave himself, meaning, to death, as in Ephesians 5:2, 5:25; 1 Timothy 2:6; Titus 2:14; he was given by his Father, and he gave himself by his own free act.
Hence we are not delivered by our own will, or shrewdness, or wisdom, but by the mercy and love of God, as it is written, "Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins" (1 John 4:10). Paul, like John, emphasizes the Father's will is Christ's habit of directing attention to the Father. For Christ came into the world to reconcile God with us and to draw us to the Father.
For our sins. Of all men it is written, “None of them can by any means redeem his brother, nor give God a ransom for him. For the redemption of their life is costly, no payment is ever enough” (Psalms 49:7-8). But here is One who became Man to redeem our soul: “The Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many” (Matthew 20:28).
That he might deliver us out of this present evil age. Remission of sins is an effect of the death of Christ, but not the sole effect; we must not forget the propitiation (Romans 3:25); the redemption (Ephesians 1:7); the sacrifice (Hebrews 10:12); And though some other texts mention Christ’s dying for our sins, without mention of such expiation, propitiation, redemption, or satisfaction; yet they must be interpreted by the latitude of the end of Christ’s death (expressed in other scriptures) relating to sin. Which is not only expiation, and remission, but the delivery of us from the lusts and corruptions of this present evil age.
Cyril of Jerusalem writes, "But He who descended into the regions beneath the earth came up again; and Jesus, who was buried, truly rose again the third day. And if the Jews ever worry thee, meet them at once by asking thus: Did Jonah come forth from the whale on the third day, and hath not Christ then risen from the earth on the third day? Is a dead man raised to life on touching the bones of Elisha, and is it not much easier for the Maker of mankind to be raised by the power of the Father? Well then, He truly rose, and after He had risen was seen again of the disciples; and twelve disciples were witnesses of His Resurrection, who bare witness not in pleasing words, but contended even unto torture and death for the truth of the Resurrection. What then, shall every word be established at the mouth of two of three witnesses, according to the Scripture, and, though twelve bear witness to the Resurrection of Christ, art thou still incredulous in regard to His Resurrection?" (Catechetical Lecture 4, 12).
Peter Abelard writes, "Whence even the teacher Augustine, cited above, in Book One of his Retractions: 'It is written,' he says, 'you do not avoid sin by loquacity.' And also 'The apostle James says (James 1:19), Let every man be swift to hear but slow to speak.’ And ' (James 3:2) For in many things we all offend. If anyone does not offend in word, he is a perfect man. I do not claim this perfection for myself even now, when I am an old man – how much less when as a young man I began to write.' And in the prologue to Book Three of the On the Trinity (proem 2): 'Do not defer to my writings as if they were canonical scriptures, but whatever you would find in the canonical scriptures that you did not believe, believe steadfastly...' Nor ought we to regard the arguments of anyone, no matter how Catholic and well-regarded, in the way we regard the canonical scriptures." (Prologue to Sic et Non).
John Piper comments, "Do you see what it means? It means that when you read Galatians, you are hearing Christ. An apostle speaks with authority the message of the one who sent him. Galatians is the very word of the King of kings." (To Deliver Us from the Present Evil Age, Galatians 1:1-5).
Justin Martyr writes, "But to give you the account of the revelation of the holy Jesus Christ, I take up again my discourse, and I assert that even that revelation was made for us who believe in Christ the High Priest, namely this crucified One; and though we lived in fornication and all kinds of filthy conversation, we have by the grace of our Jesus, according to His Father's will, stripped ourselves of all those filthy wickednesses with which we were imbued... even so we, who through the name of Jesus have believed as one man in God the Maker of all, have been stripped, through the name of His first-begotten Son, of the filthy garments, i.e., of our sins; and being vehemently inflamed by the word of His calling, we are the true high priestly race of God, as even God Himself bears witness, saying that in every place among the Gentiles sacrifices are presented to Him well-pleasing and pure. Now God receives sacrifices from no one, except through His priests." (Dialogue with Trypho, 116).
John Chrysostom comments, "Not only this exordium, but, so to speak, the whole Epistle, is full of a vehement and lofty spirit. For always to address one's disciples with mildness, even when they needed severity, would be to play the corrupter and enemy, not the teacher. Wherefore our Lord too, who generally spoke gently to His disciples, here and there uses sterner language, and at one time pronounces a blessing, at another a rebuke" (Commentary on the Epistle of St. Paul to the Galatians).
F. F. Bruce comments, "The question of the North or South Galatian destination of our epistle is not one in which it is proper to take up partisan attitudes or indulge in dogmatic assertions; and it ill becomes champions of either view to disparage the rival view of those who maintain it. The fact that so many competent scholars can be cited in support of either position suggests that the evidence for neither is absolutely conclusive. But the weight of the evidence, it seems to me, favours the South Galatian view. If the Epistle to the Galatians was indeed addressed to the churches of Pisidian Antioch, Iconium, Lystra and Oerbe, then we have important historical, geographical, literary and epigraphic data which will provide material for its better understanding." (Galatian Problems: North or South Galatians?).
Ambrose writes, “Thus I do not have the wherewithal to enable me to glory in my own works, I do not have the wherewithal to boast of myself, and so I will glory in Christ. I will not glory because I have been redeemed. I will not glory because I am free of sins, but because sins have been forgiven me. I will not glory because I am profitable or because anyone is profitable to me, but because Christ is an advocate in my behalf with the Father, because the blood of Christ has been poured out in my behalf.” (Jacob and the Happy Life, I:17-18, The Fathers of the Church, Vol. 65, Washington: The Catholic University of America Press, 1972, pg. 131-32).
Martin Luther comments, "The greeting of the Apostle is refreshing. Grace remits sin, and peace quiets the conscience. Sin and conscience torment us, but Christ has overcome these fiends now and forever. Only Christians possess this victorious knowledge given from above. These two terms, grace and peace, constitute Christianity. Grace involves the remission of sins, peace, and a happy conscience. Sin is not canceled by lawful living, for no person is able to live up to the Law. The Law reveals guilt, fills the conscience with terror, and drives men to despair. Much less is sin taken away by man-invented endeavors. The fact is, the more a person seeks credit for himself by his own efforts, the deeper he goes into debt. Nothing can take away sin except the grace of God. In actual living, however, it is not so easy to persuade oneself that by grace alone, in opposition to every other means, we obtain the forgiveness of our sins and peace with God." (Commentary on Galatians).
Joseph Exell and Henry Spence-Jones comments, "The apostle, looking upwards, discerns, as St. Stephen did, in the ineffable glory, the supreme God in whom he recognizes 'our Father,' and with him Jesus Christ, 'our Lord;' that is, our Master, Head, Mediator, 'through whom are all things, and we through him.' Grace and peace coming down from heaven, must come from God our Father and Jesus Christ our Lord. From the very nature of the case it is obvious that the blessings referred to come to us through Christ, though also 'from' him; as also that St. Paul's delegation as apostle, spoken of in the first verse, originated from a volition and appointment of God the Father, as well as was brought about 'through' the ordering of his providence." (The Pulpit Commentary: Commentary on Galatians 1).
Athenagoras the Athenian writes, "But, as most of those who charge us with atheism, and that because they have not even the dreamiest conception of what God is, and are doltish and utterly unacquainted with natural and divine things, and such as measure piety by the rule of sacrifices, charges us with not acknowledging the same gods as the cities, be pleased to attend to the following considerations, O emperors, on both points. And first, as to our not sacrificing: the Framer and Father of this universe does not need blood, nor the odour of burnt-offerings, nor the fragrance of flowers and incense,40 for as much as He is Himself perfect fragrance, needing nothing either within or without; but the noblest sacrifice41 to Him is for us to know who stretched out and vaulted the heavens, and fixed the earth in its place like a centre, who gathered the water into seas and divided the light from the darkness, who adorned the sky with stars and made the earth to bring forth seed of every kind, who made animals and fashioned man. When, holding God to be this Framer of all things, who preserves them in being and superintends them all by knowledge and administrative skill, we "lift up holy hands" to Him, what need has He further of a hecatomb?" (A Plea For the Christians, 8).
John Chrysostom comments, "Thus it appears, that the ministry which He undertook was free and uncompelled; that He was delivered up by Himself, not by another. Let not therefore the words of John, that the Father gave His only-begotten Son for us, lead you to derogate from the dignity of the Only-begotten, or conceive any thing of earth in Him... He says not 'by the command,' but 'according to the will,' for inasmuch as there is an unity of will in the Father and the Son, that which the Son wills, the Father wills also" (Commentary on the Epistle to the Galatians).
Anselm writes, "Set me free from the bonds of my sins, by Thine Only Co-Eternal Son, I implore Thee; me, to whom mine own deserts threaten the sentence of death, do Thou, appeased by the intercession of Thy most precious Son, Who sitteth at Thy Right Hand, restore to life. For what other intercessor I may bring before Thee for myself I know not, save Him, Who is the propitiation for our sins, Who sitteth at Thy Right Hand interceding for us." (Second Prayer, pg 181).
Matthew Henry comments, "From this we may note, 1. This present world is an evil world: it has become so by the sin of man, and it is so on account of the sin and sorrow with which it abounds and the many snares and temptations to which we are exposed as long as we continue in it. But, 2. Jesus Christ has died to deliver us from this present evil world, not presently to remove his people out of it, but to rescue them from the power of it, to keep them from the evil of it, and in due time to possess them of another and better world. This, the apostle informs us, he has done according to the will of God and our Father. In offering up himself a sacrifice for this end and purpose, he acted by the appointment of the Father, as well as with his own free consent; and therefore we have the greatest reason to depend upon the efficacy and acceptableness of what he has done and suffered for us" (Complete Commentary on Galatians).
Douglas Moo comments, "In keeping with the typical NT perspective of inaugurated eschatology, Paul claims that, though this present evil age continues in force, believers are rescued from this present age of evil, sin, and death and find their true identity in the new age that has broken into history through Christ's epochal death and resurrection." (Galatians, BECNT: Baker, 2013).
Irenaeus writes, "And He manifested the resurrection, Himself becoming the first-begotten of the dead, and in Himself raising up man that was fallen, lifting him up far above the heaven to the right hand of the glory of the Father: even as God promised by the prophet, saying: And I will raise up the tabernacle of David that is fallen; that is, the flesh that was from David. And this our Lord Jesus Christ truly fulfilled, when He gloriously achieved our redemption, that He might truly raise us up, setting us free unto the Father. And if any man will not receive His birth from a virgin, how shall he receive His resurrection from the dead? For it is nothing wonderful and astonishing and extraordinary, if one who was not born rose from the dead: nay indeed we cannot speak of a resurrection of him who came unto being without birth. For one who is unborn and immortal, and has not undergone birth, will also not undergo death. For he who took not the beginning of man, how could he receive his end?" (The Demonstration of the Apostolic Preaching, 38).
Bernard writes, "What excuse can there be for him who does not eagerly run in the fragrance of these perfumes, except perchance that their sweetness has not reached him? But the odour of life has gone forth into the whole world; for the whole earth is full of the mercy of the Lord, and His goodness is over all His works. Therefore he who has no perception of that fragrance, sweet, life giving, and everywhere diffused, and because of this does not run after Christ, is either dead, or he is corrupt... And the great fragrance of Thy righteousness is spread abroad upon every side, inasmuch as Thou art not only Righteous, but also Righteousness itself—yea, a Righteousness which renders righteous him who is unrighteous." (Sermons On The Song Of Solomon, 22.8).
James Fergusson comments, "Here is the close of the salutation; in which, by holding forth his own practice for an example, he comprehendeth the duty of the redeemed: they are to ascribe lasting glory and praise to God the Father, for his good-will to this work of our redemption by Jesus Christ." (A Brief Exposition of the Epistles of Paul).
1. Παῦλος ἀπόστολος οὐκ ἀπ' ἀνθρώπων, οὐδὲ δι' ἀνθρώπου, ἀλλὰ διὰ Ἰησοῦ χριστοῦ, καὶ θεοῦ πατρὸς τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν, (Paul, an apostle not from men, nor through a man, but through Jesus Christ, and God the Father who raised him from the dead.)
Παῦλος (Paulos): This is simply the Greek form of the name Paul.
ἀπόστολος (apostolos): This word means 'apostle', which in the Christian context refers to a messenger or one sent on a mission.
οὐκ ἀπ' ἀνθρώπων (ouk ap' anthrōpōn): This phrase translates to "not from men." The word "οὐκ" (ouk) is a strong negation, and "ἀπ' ἀνθρώπων" is a contraction of "ἀπό" (apo, meaning 'from') and "ἀνθρώπων" (anthrōpōn, the genitive plural of "ἄνθρωπος" meaning 'men' or 'people'). This indicates Paul's apostleship is not derived from human authority.
οὐδὲ δι' ἀνθρώπου (oude di' anthrōpou): This means "nor through a man." The word "οὐδὲ" (oude) means 'nor,' adding another layer of negation. "δι'" is a contraction of "διά" (dia, meaning 'through') and "ἀνθρώπου" (anthrōpou, genitive singular of "ἄνθρωπος").
ἀλλὰ διὰ Ἰησοῦ χριστοῦ (alla dia Iēsou Christou): Translates as "but through Jesus Christ." "ἀλλά" (alla) indicates a contrast or exception to the previous statements. "Ἰησοῦ χριστοῦ" is the genitive form of "Ἰησοῦς Χριστός," meaning Jesus Christ.
καὶ θεοῦ πατρὸς (kai theou patros): This means "and God the Father." "καί" (kai) is a conjunction often translated as 'and'. "θεοῦ" (theou) is the genitive singular of "θεός" (theos, meaning 'God'), and "πατρὸς" (patros) is the genitive singular of "πατήρ" (patēr, meaning 'father').
τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν (tou egeirantos auton ek nekrōn): This phrase translates to "who raised him from the dead." "τοῦ ἐγείραντος" is a participle meaning 'the one who raised,' with "αὐτὸν" (auton) meaning 'him,' and "ἐκ νεκρῶν" (ek nekrōn) meaning 'from the dead.'
2. καὶ οἱ σὺν ἐμοὶ πάντες ἀδελφοί, ταῖς ἐκκλησίαις τῆς Γαλατίας·
οἱ σὺν ἐμοὶ - those with me. It seems, from its use in Php 4:21, to describe a small group of brethren immediately surrounding the Apostle; for the salutation from them is there followed by a separate salutation from the Roman Church in general.
3. χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρός, καὶ κυρίου ἡμῶν Ἰησοῦ χριστοῦ,
The pronoun ἡμῶν is placed after Κυρίου on good authority, though A and à, with some of the Latin fathers, insert it after πατρός, as in other salutations. Rom 1:7; 1 Cor 1:3; 2 Cor 1:2; Eph 1:2, etc. As διά in the first verse, so ἀπό in this verse governs both the genitives, as both are sources of divine blessing, according to the aspect in which each is viewed, primarily indeed from God and proximately from Jesus Christ. This contiguous use of two prepositions, each of them in application both to the Father and to Christ, shows that to the apostle God and Christ were so much one in will and operation (“God in Christ”), that no sharp dogmatic distinction of origin and medium needed to be drawn between them in such a prayer offered for the churches. See under Gal 1:1.
For the meaning of the benediction, see under Eph 1:2, and also the note of Wieseler. As the West embodied its wishes in χάρις, and the East in ùÑÈìåÉí, H8934-εἰρήνη,-so the apostle, in catholic fulness, uses both terms in their profoundest Christian significance: no ordinary greeting, or “as the world giveth,” but a prayer for all combined and fitting spiritual blessings.
In connection with Christ, and as an unusual addition to his salutations, he now describes His distinctive work in its blessed purpose and in its harmony with the divine plan; for the passing statement presents a truth in direct conflict with the errors prevailing in the Galatian churches. Thus the first and fourth verses contain in brief the two themes of the epistle,-a vindication of his apostleship and of the free and full salvation by faith without works of law, which he rejoiced to proclaim.
4. τοῦ δόντος ἑαυτὸν περὶ τῶν ἁμαρτιῶν ἡμῶν, ὅπως ἐξέληται ἡμᾶς ἐκ τοῦ ἐνεστῶτος αἰῶνος πονηροῦ, κατὰ τὸ θέλημα τοῦ θεοῦ καὶ πατρὸς ἡμῶν·
περὶ τῶν ἁμαρτιῶν - for the sins. The sin offerings of the Law were designated περὶ ἁμαρτίας (cf. Hebrews 10:6; Hebrews 10:8), but περί and ὑπέρ were equally applicable with reference to Christ's offering of Himself for our sins; the former fixing attention on the effect of His sacrifice in doing away sin, the latter on the motive which prompted Him, viz., love for sinners. The two prepositions are combined in 1 Peter 3:18. It is often difficult to decide which is the genuine reading owing to the variation of MSS.: but here they are greatly in favour of περί, which is also more appropriate to the context: for in this clause a comparison is intended between the sin-offerings of Christ and the typical sin-offerings of the Law;
αἰῶνος - age. In this place αἰῶνος denotes the world which Jesus found existing at the time of His coming, out of which He chose His disciples. World is the nearest English equivalent to αἰών in this sense, if only it be understood to mean a particular phase of human society, as in the phrases religious world, scientific world, etc., and not the material universe.
ἐνεστῶτος - existing. This participle is twice elsewhere applied to things existing by way of contrast to things future (μέλλοντα), in Romans 8:38 and 1 Corinthians 3:22. A similar contrast is here suggested between ὁ ἐνεστώς and ὁ μέλλων αἰών, i.e., between the world which Christ found existing on earth and the Messianic world whose coming Hebrew prophets had foretold.
πονηροῦ - evil. This sweeping condemnation of the existing world corresponds to the language of the Baptist and to Christ's own denunciations of the evil generation to which He came. In spite of all that revelation and conscience had done to leaven it, He found the faithful few in number, and evil predominant in the mass.
ἐξέληται - he might deliver. Here, as in Acts 26:17, this verb coupled with ἐκ can only denote choice out of the world, not deliverance from it, which would require the addition of ἐκ χειρός, as in Acts 12:11, or some equivalent. The clause describes the process of selection begun by Christ on earth, and still continued by the risen Christ as He calls fresh disciples into His Church continually.
5. ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.
ᾧ ἡ δόξα - to whom [be] the glory. Our versions supply ἔστω and turn the clause accordingly into an invocation of praise. But the insertion of the article points rather to an affirmation, whose is the glory. The verb is usually omitted in the doxology, but ἐστιν is added in 1 Peter 4:11. The glory consists in the manifestation of the Father's character throughout all the ages in the continual redemption of mankind according to His will. Hereby is revealed His union of perfect wisdom, holiness, and love.
εἰς τοὺς αἰῶνας τῶν αἰώνων. - to the ages of the ages. Denotes in Scripture a divinely appointed period (see ages, αἰῶνας, in Galatians 1:4). The larger of these divine dispensations comprehend within them other shorter periods, and are therefore designated αἰῶνες αἰώνων. The phrase in the text ascribes the glory to God for the whole term of these dispensations, i.e., for all the ages of human life, since these together make up the sum of man's existence. The full form is used by the Apostle in Php 4:20, 2 Timothy 4:18, but he uses elsewhere the shorter form εἰς τοὺς αἰῶνας.
Ἀμήν. - amen. This Amen crowns the previous declaration of the glory of God by an invitation to the Churches to join in the ascription of praise.
Ver 1. Paul, an apostle—not from men, nor through man, but through Jesus Christ, and God the Father, who raised him from the dead—
Paul, an apostle. In the salutations with which he commenced his Epistles, Paul was accustomed to claim the title of "an Apostle." His object in doing so, as we have remarked on former occasions, was to employ the authority of his station, for the purpose of enforcing his doctrine. This authority depends not on the judgment or opinion of men, but exclusively on the calling of God; and therefore he demands a hearing on the ground of his being "an Apostle." Let us always bear this in mind, that in the church we ought to listen to God alone, and to Jesus Christ, whom he has appointed to be our teacher. Whoever assumes a right to instruct us, must speak in the name of God or of Christ.
But as the calling of Paul was more vehemently disputed among the Galatians, he asserts it more strongly in his address to that church, than in his other Epistles; for he does not simply affirm that he was called by God, but states expressly that it was not either from men or by men. This statement, be it observed, applies not to the office which he held in common with other pastors, but to the apostleship. The authors of the calumnies which he has in his eye did not venture to deprive him altogether of the honor of the Christian ministry. They merely refused to allow him the name and rank of an apostle.
We are now speaking of the apostleship in the strictest sense; for the word is employed in two different ways. Sometimes, it denotes preachers of the Gospel, to whatever class they might belong; but here it bears a distinct reference to the highest rank in the church; so that Paul is equal to Peter and to the other twelve.
Not from men, nor through man. The first clause, that he was called not from men, he had in common with all the true ministers of Christ. As no man ought to "take this honor unto himself" (Heb 5:4), so it is not in the power of men to bestow it on whomsoever they choose. It belongs to God alone to govern his church; and therefore the calling cannot be lawful, unless it proceed from Him. So far as the church is concerned, a man who has been led to the ministry, not by a good conscience, but by ungodly motives, may happen to be regularly called. But Paul is here speaking of a call ascertained in so perfect, a manner, that nothing farther can be desired.
The second clause, that he was called not by man, belonged in a peculiar manner to the apostles; for in an ordinary pastor, this would have implied nothing wrong. Paul himself, when travelling through various cities in company with Barnabas, "ordained elders in every church," by the votes of the people (Acts 14:23); and he enjoins Titus and Timothy to proceed in the same work (1 Tim 5:17 Titus 1:5). Such is the ordinary method of electing pastors; for we are not entitled to wait until God shall reveal from heaven the names of the persons whom he has chosen.
He was called, not by a mere man, but by one that was more than a man; nor by a mortal man, but by Christ, as raised from the dead, immortal and glorious at God's right hand: or rather the sense is, he was not chosen into the office of apostleship by the suffrages of men, as Matthew was; or he was not ordained an apostle in the manner the ordinary ministers of the Gospel and pastors are, by the churches of Christ; so that as the former clause is opposed to an unlawful call of men, this is opposed to a lawful one; and shows him to be not an ordinary minister, but an extraordinary one, who was called to this office, not mediately by men.
But if human agency was not improper, if it was even commendable, why does Paul disclaim it in reference to himself? I have already mentioned that something more was necessary to be proved than that Paul was a pastor, or that he belonged to the number of the ministers of the Gospel; for the point in dispute was the apostleship. It was necessary that the apostles should be elected, not in the same manner as other pastors, but by the direct agency of the Lord himself. Thus, Christ himself (Matthew 10:1) called the Twelve; and when a successor was to be appointed in the room of Judas, the church does not venture to choose one by votes, but has recourse to lot. (Acts 1:26). We are certain that the lot was not employed in electing pastors. Why was it resorted to in the election of Matthias? To mark the express agency of God for it was proper that the apostles should be distinguished from other ministers. And thus Paul, in order to show that he does not belong to the ordinary rank of ministers, contends that his calling proceeded immediately from God.
But how does Paul affirm that he was not called by men, while Luke records that Paul and Barnabas were called by the church at Antioch? Some have replied, that he had previously discharged the duties of an apostle, and that, consequently, his apostleship was not founded on his appointment by that church. But here, again, it may be objected, that this was his first designation to be the apostle of the Gentiles, to which class the Galatians belonged. The more correct, and obvious reply is, that he did not intend here to set aside entirely the calling of that church, but merely to show that his apostleship rests on a higher title. This is true; for even those who laid their hands on Paul at Antioch did so, not of their own accord, but in obedience to express revelation.
Since, therefore, he was called by Divine revelation, and was also appointed and declared by the Holy Spirit to be the apostle of the Gentiles, it follows, that he was not brought forward by men, although the customary rite of ordination was afterwards added.
It will, perhaps, be thought that an indirect contrast between Paul and the false apostles is here intended. I have no objection to that view; for they were in the habit of glorying in the name of men. His meaning will therefore stand thus: "Whoever may be the persons by whom others boast that they have been sent, I shall be superior to them; for I hold my commission from God and Christ."
By Jesus Christ and God the Father. He asserts that God the Father and Christ had bestowed on him his apostleship. Christ is first named, because it is his prerogative to send, and because we are his ambassadors. But to make the statement more complete, the Father is also mentioned; as if he had said, "If there be any one whom the name of Christ is not sufficient to inspire with reverence, let him know that I have also received my office from God the Father."
Who raised him from the dead. The resurrection of Christ is the commencement of his reign, and is therefore closely connected with the present subject. It was a reproach brought by them against Paul that he had held no communication with Christ, while he was on the earth. He argues, on the other hand, that, as Christ was glorified by his resurrection, so he has actually exercised his authority in the government of his church. The calling of Paul is therefore more illustrious than it would have been, if Christ, while still a mortal, had ordained him to the office. And this circumstance deserves attention; for Paul intimates that the attempt to set aside his authority, involved a malignant opposition to the astonishing power of God, which was displayed in the resurrection of Christ; because the same heavenly Father, who raised Christ from the dead, commanded Paul to make known that exertion of his power.
Ver 2. and all the brothers who are with me, to the assemblies of Galatia:
And all the brethren who are with me. -- He appears to have usually written in the name of many persons, judging that, if those to whom he wrote should attach less weight to a solitary individual, they might listen to a greater number, and would not despise a whole congregation. His general practice is, to insert the salutations from brethren at the conclusion, instead of introducing them at the commencement as joint authors of the epistle: at least, he never mentions more than two names, and those very well known. But here he includes all the brethren; and thus adopts, though not without good reason, an opposite method. The concurrence of so many godly persons must have had some degree of influence in softening the minds of the Galatians, and preparing them to receive instruction.
To the churches of Galatia. It was an extensive country, and therefore contained many churches scattered through it. But is it not wonderful that the term "Church", which always implies unity of faith, should have been applied to the Galatians, who had almost entirely revolted from Christ? I reply, so long as they professed Christianity, worshipped one God, observed the sacraments, and enjoyed some kind of Gospel ministry, they retained the external marks of a church. We do not always find in churches such a measure of purity as might be desired. The purest have their blemishes; and some are marked, not by a few spots, but by general deformity. Though the doctrines and practices of any society may not, in all respects, meet our wishes, we must not instantly pronounce its defects to be a sufficient reason for withholding from it the appellation of a Church. Paul manifests here a gentleness of disposition utterly at variance with such a course. Yet our acknowledgment of societies to be churches of Christ must be accompanied by an explicit condemnation of everything in them that is improper or defective; for we must not imagine, that, wherever there is some kind of church, everything in it that ought to be desired in a church is perfect.
I make this observation, because the Papists, seizing on the single word Church, think that whatever they choose to force upon us is sanctioned; though the condition and aspect of the Church of Rome are widely different from what existed in Galatia. If Paul were alive at the present day, he would perceive the miserable and dreadfully shattered remains of a church; but he would perceive no building. In short, the word Church is often applied by a figure of speech in which a part is taken for the whole, to any portion of the church, even though it may not fully answer to the name.
Ver 3. Grace to you and peace from God the Father and our Lord Jesus Christ,
Grace be to you and peace. The terms of grace and peace are common terms with Paul and are now pretty well understood. But since we are explaining this epistle, you will not mind if we repeat what we have so often explained elsewhere. The article of justification must be sounded in our ears incessantly because the frailty of our flesh will not permit us to take hold of it perfectly and to believe it with all our heart.
The greeting of the Apostle is refreshing. Grace remits sin, and peace quiets the conscience. Sin and conscience torment us, but Christ has overcome these fiends now and forever. Only Christians possess this victorious knowledge given from above. These two terms, grace and peace, constitute Christianity. Grace involves the remission of sins, peace, and a happy conscience. Sin is not canceled by lawful living, for no person is able to live up to the Law. The Law reveals guilt, fills the conscience with terror, and drives men to despair. Much less is sin taken away by man-invented endeavors. The fact is, the more a person seeks credit for himself by his own efforts, the deeper he goes into debt. Nothing can take away sin except the grace of God. In actual living, however, it is not so easy to persuade oneself that by grace alone, in opposition to every other means, we obtain the forgiveness of our sins and peace with God.
The world brands this a pernicious doctrine. The world advances free will, the rational and natural approach of good works, as the means of obtaining the forgiveness of sin. But it is impossible to gain peace of conscience by the methods and means of the world. Experience proves this. Various holy orders have been launched for the purpose of securing peace of conscience through religious exercises, but they proved failures because such devices only increase doubt and despair. We find no rest for our weary bones unless we cling to the word of grace.
The Apostle does not wish the Galatians grace and peace from the emperor, or from kings, or from governors, but from God the Father. He wishes them heavenly peace, the kind of which Jesus spoke when He said, "Peace I leave unto you: my peace I give unto you." Worldly peace provides quiet enjoyment of life and possessions. But in affliction, particularly in the hour of death, the grace and peace of the world will not deliver us. However, the grace and peace of God will. They make a person strong and courageous to bear and to overcome all difficulties, even death itself, because we have the victory of Christ's death and the assurance of the forgiveness of our sins.
At the same time, Paul confirms our creed, "that Christ is very God." We need such frequent confirmation of our faith, for Satan will not fail to attack it. He hates our faith. He knows that it is the victory which overcometh him and the world. That Christ is very God is apparent in that Paul ascribes to Him divine powers equally with the Father, as for instance, the power to dispense grace and peace. This Jesus could not do unless He were God.
To bestow peace and grace lies in the province of God, who alone can create these blessings. The angels cannot. The apostles could only distribute these blessings by the preaching of the Gospel. In attributing to Christ the divine power of creating and giving grace, peace, everlasting life, righteousness, and forgiveness of sins, the conclusion is inevitable that Christ is truly God. Similarly, St. John concludes from the works attributed to the Father and the Son that they are divinely One. Hence, the gifts which we receive from the Father and from the Son are one and the same. Otherwise Paul should have written: "Grace from God the Father, and peace from our Lord Jesus Christ." In combining them he ascribes them equally to the Father and the Son. I stress this on account of the many errors emanating from the sects.
The Arians were sharp fellows. Admitting that Christ had two natures, and that He is called "very God of very God," they were yet able to deny His divinity. The Arians took Christ for a noble and perfect creature, superior even to the angels, because by Him God created heaven and earth. Mohammed also speaks highly of Christ. But all their praise is mere palaver to deceive men. Paul's language is different. To paraphrase him: "You are established in this belief that Christ is very God because He gives grace and peace, gifts which only God can create and bestow."
Ver 4. who gave himself for our sins, that he might deliver us out of this present evil age, according to the will of our God and Father—
Who gave himself for our sins. He begins with commending the grace of Christ, in order to recall and fix on Him the attention of the Galatians; for, if they had justly appreciated this benefit of redemption, they would never have fallen into opposite views of religion. He who knows Christ in a proper manner beholds him earnestly, embraces him with the warmest affection, is absorbed in the contemplation of him, and desires no other object. The best remedy for purifying our minds from any kind of errors or superstitions, is to keep in remembrance our relation to Christ, and the benefits which he has conferred upon us.
These words, who gave himself for our sins, were intended to convey to the Galatians a doctrine of vast importance; that no other satisfactions can lawfully be brought into comparison with that sacrifice of himself which Christ offered to the Father; that in Christ, therefore, and in him alone, atonement for sin, and perfect righteousness, must be sought; and that the manner in which we are redeemed by him ought to excite our highest admiration. What Paul here ascribes to Christ is, with equal propriety, ascribed in other parts of Scripture to God the Father; for, on the one hand, the Father, by an eternal purpose, decreed this atonement, and gave this proof of his love to us, that he "spared not his only-begotten Son, (Romans 8:32), but delivered him up for us all;" and Christ, on the other hand, offered himself a sacrifice in order to reconcile us to God. Hence it follows, that his death is the satisfaction for sins.
That he might deliver us. He likewise declares the design of our redemption to be, that Christ, by his death, might purchase us to be his own property. This takes place when we are separated from the world; for so long as we are of the world, we do not belong to Christ. The word age is here put for the corruption which is in the world; in the same manner as in the first Epistle of John, (1 John 5:19) where it is said that "the whole world lieth in the wicked one," and in his Gospel, (John 17:15), where the Savior says, "I pray not that thou shouldst take them out of the world, but that thou shouldst keep them from the evil;" for there it signifies the present life. What then is meant by the word "World" in this passage? Men separated from the kingdom of God and the grace of Christ. So long as a man lives to himself, he is altogether condemned. The World is, therefore, contrasted with regeneration, as nature with grace, or the flesh with the spirit. Those who are born of the world have nothing but sin and wickedness, not by creation, but by corruption. Christ, therefore, died for our sins, in order to redeem or separate us from the world.
From the present wicked age. By adding the epithet "wicked", he intended to show that he is speaking of the corruption or depravity which proceeds from sin, and not of God's creatures, or of the bodily life. And yet by this single word, as by a thunderbolt, he lays low all human pride; for he declares, that, apart from that renewal of the nature which is bestowed by the grace of Christ, there is nothing in us but unmixed wickedness. We are of the world; and, till Christ take us out of it, the world reigns in us, and we live to the world. Whatever delight men may take in their fancied excellence, they are worthless and depraved; not indeed in their own opinion, but in the judgment of our Lord, which is here pronounced by the mouth of Paul, and which ought to satisfy our minds.
According to the will. He points out the original fountain of grace, namely, the purpose of God; "for God so loved the world, that he gave his only-begotten Son." (John 3:16). But it deserves notice, that Paul is accustomed to represent the decree of God as setting aside all compensation or merit on the part of men, and so Will denotes here what is commonly called "good pleasure." The meaning is, that Christ suffered for us, not because we were worthy, or because anything done by us moved him to the act, but because such was the purpose of God. Of God and our Father is of the same import as if he had said, "Of God who is our Father."
Ver 5. to whom be the glory forever and ever. Amen.
To whom be glory. By this sudden exclamation of thanksgiving, he intends to awaken powerfully in his readers the contemplation of that invaluable gift which they had received from God, and in this manner to prepare their minds more fully for receiving instruction. It must at the same time be viewed as a general exhortation. Every instance in which the mercy of God occurs to our remembrance, ought to be embraced by us as an occasion of ascribing glory to God.