Գաղատացիներին / Galatians - 1 |

Text:
< PreviousԳաղատացիներին - 1 Galatians - 1Next >


jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ armz▾ all ▾
Zohrap 1805
ՆԱԽԱԴՐՈՒԹԻՒՆ
Առ Գաղատացիս Թղթոյն

Զայս առաքէ ՚ի Հռովմայ առ որս տեսեալ էր եւ գիտէր, եւ աշակերտեալ էր։ Եւ է պատճառ թղթիս՝ ա՛յս։ Ուսեալ էին բարւոք Գաղատացիքն յառաքելոյ, եւ հաստատեալք էին ընտանեգոյն Քրիստոսի. եւ ընթացակիցք էին առաքելոյս, հրապուրեցան յոմանց թլփատել։ Զայս ամենայն յոմանց լուեալ առաքեալն գրէ առ նոսա։ Եւ յառաջագոյն վկայէ նոցա՝ յաղագս որոյ ունէին զհաւատսն ընտանացեալք Քրիստոսի ուխտին, մեղադրէ թէ յիմարութեամբ գործեցին, եւ այպանէ զնոսա։ Յետ այսորիկ ո՛չ ընդունի զօրէնսն ըստ հաւատոցն Աբրահամու. եւ ցուցանէ յօրինացն, եւ ՚ի կանանցն Աբրահամու առակ օրինակի, զի մինչեւ ՚ի դէպ ժամանակի տուաւ թլփատութիւնն, եւ այժմ դադարեալ է վասն Քրիստոսի գալստեանն։ Եւ այսպէս եցոյց զի մի՛ երբէք յանցանիցեն. այլ մանաւանդ ունել ՚ի Քրիստոս զհաւատս, եւ գիտել, եթէ որ ՚ի Քրիստոս շնորհս, հալածէ զթլփատութիւնն որ ՚ի մարմնի։ Եւ այսպէս դարձեալ սովորական ներբողի՛ւն յայտնեալ. կատարէ զթուղթն։

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
До сих пор еще не установлено, где искать читателей этого послания - Галатийские церкви. По давно установившемуся взгляду, Галатия, куда направлял Ап. Павел свое послание, - это страна в центре Малой Азии, получившая свое название от поселившихся в ней галльских (кельтских) племен (около 277: г. до Р. X.), у которых главными городами были Анкира и Пессин. Сторонники этого взгляда говорят, что Павел посетил эту страну впервые во время путешествия, о котором упоминается в XVI:6: кн. Деяний, и в это время проповедывал там Евангелие. Потом он еще раз посетил Галатию (Деян XVIII:23; ср. Гал IV:13).

Другие ученые полагают, что под Галатией нужно разуметь не только страну, где обитали Галаты, но всю римскую провинцию Галатию, в которую входили собственно Галатия и кроме того страны Фригия, Писидия и Ликаония, т. е. те страны, которые Ап. Павел и Варнава посетили во время первого апостольского путешествия (Деян XIII:14), с городами: Антиохией (в Писидии), Иконией, Листрой и Дервией. При таком предположении, первое пребывание Апостола в Галатии совпадает с тем путешествием, о каком говорится в XIII и XIV гл. кн. Деяний, а второе - с тем, о котором говорится в XVI:6: той же книги.

Из этих двух предположений мы более правильным признаем первое, т. е. полагаем, что у Ап. Павла под Галатией разумеется страна только Галатов или собственно северная часть римской провинции Галатии, и вот по каким соображениям. По Гал IV:13: и сл. Павел основал церкви в Галатии потому, что был задержан в тех местах болезнью своею. И в XIII и XIV главах кн. Деяний нет никакого намека на какую либо болезнь Апостола. Напротив, по изображению этих глав, Ап. Павел в то время развил крайне интенсивную деятельность и быстро проходил из одного места в другое. Между тем, чрезвычайно вероятно, что именно болезнь, постигшую Павла в Галатии, и разумеет писатель кн. Деяний в XVI:6: и сл., где говорится, что "Дух" воспрепятствовал Павлу идти в Асию, т. е. на берег нынешней Малой Азии, почему Апостол и остался проповедывать Евангелие в средине Малой Азии (во Фригии и Галатии). Но если Апостол тогда в первый раз пришел к "Галатам", то, очевидно, под "Галатами" нужно разуметь не те христианские общины, о каких упоминается в XIII и ХІV-ой главах, а те, какие существовали в Галатии в узком смысле этого названия.

Около времени Ап. Павла Галаты уже, по крайней мере в городах, стояли под влиянием греческой культуры и сменили свой кельтский язык на греческий. Но тем не менее характер их - живой, восприимчивый и непостоянный - сохранился. Кроме того, они были суеверны, высокомерны и склонны ко взаимным распрям, но в то же время гостеприимны и радушны. Среди них жили также иудеи, которые привлекли немало Галатов на сторону Моисеева закона.

Итак, Ап. Павел основал церковь в Галатии во второе свое апостольское путешествие, после того как им основаны были (в первое путешествие) церкви в Писидии и Ликаонии. Апостол начал проповедь в Галатии при неблагоприятных обстоятельствах - больной, но однако дело его здесь было успешно, и Галаты приняли его как Ангела Божия, как самого Христа (Гал IV:14-15). Новая жизнь сказалась в различных духовных дарованиях среди Галатов. В третье свое апостольское путешествие Апостол снова побывал в Галатии, но теперь уже заметил в Галатах склонность к появившемуся там иудаизму и обличал за это Галатов (Деян XVIII:22-23; Гал I:9). В церковь Галатийскую несомненно, как главный элемент, входили обращенные Павлом язычники (Гал IV:9), но там же были и иудеи и прозелиты.

В Галатийские церкви, по уходе Ап. Павла из Галатии, вторглись иудействующие - противники Ап. Павла. Павел отзывается о них в высшей степени презрительно. Он называет их церковными смутьянами Евангелия Христова (I:7; V:10). Он упрекает их в оппортунизме, лицемерии и суетности (VI:12: и сл.).

Эти иудействующие учители веры возвещали Галатам, что они обязаны соблюдать закон Моисеев. Они говорили, что только благодаря им Галаты могли ознакомиться с настоящим, истинным Евангелием (I:6), что учение, какое к ним принесено Павлом, было не полно (III:3). Павел не говорил Галатам - а это было необходимо будто бы сказать, - что только через исполнение закона Моисеева и через принятие обрезания язычники могут стать потомками Авраама и наследниками данных этому патриарху божественных обетований и вечного блаженства (III:6: и сл.). При этом, однако, они не заставляли Галатов исполнять все отдельные предписания Моисеева закона, а только главные - именно постановления об обрезании и о соблюдении иудейских праздников (V:2; IV:10).

Рука об руку с восхвалением этого нового "Евангелия" в особой иудаистической форме шло у этих лжеучителей стремление дискредитировать Ап. Павла в глазах Галатов. Они указывали Галатам на то, что Павел не был непосредственным учеником Господа Иисуса Христа, между тем как за ними, иудаистами, стояли Апостолы, призванные Самим Христом, личности наиболее видные в Церкви (II:2; VI:9), столпы христианства. Все, что в учении Павла хорошего, - получено от этих столпов, а все ему самому принадлежащее - не иное что, как произведение человеческой фантазии (I:12). Своим апостольским положением Павел обязан посредничеству первоапостолов (I:1) и его апостольство - низшего ранга. Он сам де признал это, когда представил на рассмотрение первоапостолов свое учение, во время пребывания своего в Иерусалиме (II:2). Говорили они, что Павел такой человек, который может обмануть слушателей своим ораторским искусством (I:10), что он ищет всякими способами себе популярности (I:10) и иногда не стесняется даже и сам проповедывать, где это для него выгодно, необходимость обрезания (V:11)...

Такими изветами противники Павла, сумели подействовать на Галатийских христиан. Когда Павел писал послание к Галатам последние были уже готовы стать на сторону законнического иудейства (I:6), принять обрезание (V:2: и сл.) и начали уже праздновать иудейские праздники (IV:10). Словом, с Галатами совершилась необыкновенная метаморфоза, и Павел прямо был поражен этим обстоятельством (III:1; V:7). Положение дела Евангелия Павлова было в высшей степени критическое. Решался вопрос о том должна ли юная христианская религия привязать себя к умиравшим формам застывшего во внешности иудейства или же продолжать свой орлиный полет над миром силою присущего ей нового духа. Галатия становилась ареной той борьбы, от исхода которой зависела судьба целого мира. То, что после произошло в Коринфе и Риме было только заключением к этой великой борьбе, только отзвуками ее. В послании к Римлянам не чувствуется уже такого боевого настроения, какое господствует в послании к Галатам: там слышится уже спокойный голос человека, одержавшего победу над иудаистами. А в послании к Галатам Ап. Павел выступает со всею страстностью борца за свою идею. Таким образом целью Апостола при написании послания к Галатам было: во-первых, защитить и восстановить собственный свой апостольский авторитет, а затем, во-вторых, утвердить в сознании Галатов ту мысль, что для перешедшего в христианство язычника не нужен вовсе закон Моисеев и обрезание, и что и без этого он становится наследником всех обетований данных Аврааму.

Третье свое апостольское путешествие, во время которого он заходил и в Галатию (Деян XVIII:23), Ап. Павел закончил долгим пребыванием в Ефесе (с 54: до 56-го года). Как видно из послания к Галатам, оно не могло быть написано слишком много спустя после удаления Апостола из Галатии. Он удивляется именно (I:6), что Галаты слишком скоро переходят на сторону противников Павла - ясно, что он не так давно с ними расстался. По этому можно предполагать, что послание к Галатам написано Апостолом вскоре по прибытии его в Ефес, именно в конце 54-го или начале 55-го г.

По содержанию своему все послание к Галатам представляет раскрытие идеи о том, что для уверовавших во Христа язычников исполнение закона Моисеева совершенно не нужно. В этом случае оно напоминает собою послание к Римлянам с тем только различием, что там говорится о непригодности закона вообще как средства к оправданию человека, а здесь о ненужности его для христианина. Все содержание послания можно разделить на три отдела: 1) апологетический, обнимающий первые две главы послания, в котором Апостол опровергает взводимые на него иудействующими напраслины и восстанавливает свой апостольский авторитет, 2) догматико-полемический, простирающийся с III-й главы до 13-го стиха главы V-й. Здесь Апостол доказывает, что от христиан не требуется брать на себя исполнение закона Моисеева, как будто бы помогающего христианину из язычников стать потомком Авраама и наследовать данные этому патриарху обетования, и 3) нравоучительный, где содержатся наставления относительно правильной христианской жизни.

Подробно содержание каждого отдела излагается при объяснении послания.

Выдержки из послания к Галатам встречаются в самых ранних произведениях христианской письменности - в писаниях мужей апостольских, но только это собственно не цитаты, а несколько видоизмененное повторение мыслей содержащихся в послании. Чем далее, тем эти заимствования становятся яснее. В каноне Муратория и в Пешито оно уже находится как послание Ап. Павла. Но с 50-х годов 19-го века ученые критики школы Баура стали отвергать подлинность этого послания, и в 1888-м году проф. Штекк выпустил свой трактат о посл. к Галатам, в котором старался доказать, что это послание все свое содержание почерпает из посланий к Коринфянам и к Римлянам и возникло именно в то время, когда в христианской церкви обострилась борьба с иудейством, т. е. в начале второго века.

Однако уже то обстоятельство, что только немногие ученые стали на сторону Штекка, показывает, что основания, какие он приводил в защиту своей гипотезы, показались довольно слабыми для ученых богословов. И в самом деле, главное соображение Штекка о том, что послание своей полемикой против иудаизма выдает свое позднее происхождение, совершенно несостоятельно, потому что для оппозиции со стороны иудаизма Павлову Евангелию поводы могли существовать именно в первом веке, когда еще только возникали церкви из язычников. После же, во втором веке, коллизии между иудаизмом и Евангелием Павла были бы совершенно непонятны, так как во втором столетии миссионерская деятельность по обращению язычников в лоно Церкви Христовой уже была завершена. Кроме того, из писаний мужей апостольских видно, что среди христиан второго века вопрос об отношении закона считался уже разрешенным в духе учения Ап. Павла. Что касается близости послания к Галатам с посланиями к Коринфянам и Римлянам, то это вполне естественно было ожидать от послания, появившогося в одно время с указанными. Прочие же возражения против подлинности послания к Галатам представляют собою не иное что как проявление чисто субъективного непонимания некоторых действительно затруднительных для толкования мест из посл. к Галатам.

Из святоотеческих толкований на послание к Галатам заслуживают особого внимания толкования Ефрема Сирина, Августина, блаж. Иеронима, Иоанна Златоуста, Феодорита и бл. Феофилакта, а из русских - архим. Агафангела, архиеп. Филарета, епископа Феофана, свящ. И. Галахова (Казань 1897) и проф. Я. Я. Глубоковского: Благовестие христианской свободы в послании Ап. Павла к Галатам (Пет. 1902). Из иностранных самым лучшим комментарием является толкование проф. Цана (Лейпциг 1907). Подробно литература послания до 1897-го г. указана в книге свящ. Галахова. В 1912: году появилось "Общедоступное объяснение посл. к Галат., Ефес, Колос. и Филипп. " прот. Зефирова (Могилев).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
THIS epistle of Paul is directed not to the church or churches of a single city, as some others are, but of a country or province, for so Galatia was. It is very probable that these Galatians were first converted to the Christian faith by his ministry; or, if he was not the instrument of planting, yet at least he had been employed in watering these churches, as is evident from this epistle itself, and also from Acts xviii. 23, where we find him going over all the country of Galatia and Phrygia in order, strengthening all the disciples. While he was with them, they had expressed the greatest esteem and affection both for his person and ministry; but he had not been long absent from them before some judaizing teachers got in among them, by whose arts and insinuations they were soon drawn into a meaner opinion both of the one and of the other. That which these false teachers chiefly aimed at was to draw them off from the truth as it is in Jesus, particularly in the great doctrine of justification, which they grossly perverted, by asserting the necessity of joining the observance of the law of Moses with faith in Christ in order to it: and, the better to accomplish this their design, they did all they could to lessen the character and reputation of the apostle, and to raise up their own on the ruins of his, representing him as one who, if he was to be owned as an apostle, yet was much inferior to others, and particularly who deserved not such a regard as Peter, James, and John, whose followers, it is likely, they pretended to be: and in both these attempts they had but too great success. This was the occasion of his writing this epistle, wherein he expresses his great concern that they had suffered themselves to be so soon turned aside from the faith of the gospel, vindicates his own character and authority as an apostle against the aspersions of his enemies, showing that his mission and doctrine were both divine, and that he was not, upon any account, behind the very chief of the apostles, 2 Cor. xi. 5. He then sets himself to assert and maintain the great gospel doctrine of justification by faith without the works of the law, and to obviate some difficulties that might be apt to arise in their minds concerning it: and, having established this important doctrine, he exhorts them to stand fast in the liberty wherewith Christ had made them free, cautions them against the abuse of this liberty, gives them several very needful counsels and directions and then concludes the epistle by giving them a just description of those false teachers by whom they had been ensnared, and, on the contrary, of his own temper and behaviour. In all this his great scope and design were to recover those who had been perverted, to settle those who might be wavering, and to confirm such among them as had kept their integrity.

In this chapter, after the preface or introduction (ver. 1-5), the apostle severely reproves these churches for their defection from the faith (ver. 6-9), and then proves his own apostleship, which his enemies had brought them to question, I. From his end and design in preaching the gospel, ver. 10. II. From his having received it by immediate revelation, ver. 11, 12. For the proof of which he acquaints them, 1. What his former conversation was, ver. 13, 14. 2. How he was converted, and called to the apostleship, ver. 15, 16. 3. How he behaved himself afterwards, ver. 16, to the end.
Adam Clarke: Commentary on the Bible - 1831
Preface to the Epistle of Paul the Apostle to the Galatians
Galatia was anciently a part of Phrygia and the neighboring countries. It had its name from the Gauls, who, having in several bodies invaded Asia Minor, as Pausanius (Attic., cap. iv.) relates, conquered this country and settled in it. As these were mixed with various Grecian families, the country was also called Gallograecia, see Justin, lib. xxiv. 4; xxv. 2; xxvii. 3; xxviii. 3; and Strabo, xiv. Under the reign of Augustus Caesar, about the year of Rome 727, and 26 years before our Lord, it was reduced into the form of a Roman colony, and was governed by a propraetor, appointed by the emperor.
This country is bounded on the east by Cappadocia; on the west by Bithynia; on the south by Pamphylia; and on the north by the Euxine Sea. These are its limits according to Strabo, which some think too extensive; but the different provinces of Asia Minor being the subjects of continual contentions and inroads, very frequently changed their boundaries as well as their masters, and were seldom at one stay.
The Galatae were divided into three tribes, the Tectosages, the Trocmi, and the Tolistobogi. According to Pliny their country was divided into 195 tetrarchies, and, according to Strabo, each of the three divisions above mentioned was subdivided into four cantons, each of which had a tetrarch; and besides these twelve tetrarchs, there was a general council of the nation, consisting of 300 senators. These tetrarchs were at last reduced in number to three, then to two, and lastly to one; the last tetrarch and king of Galatia was Amyntas, who, from being secretary to Dejotarus, the first person that possessed the whole tetrarchy, was made king of Pisidia in the year of Rome 714. And in the year 718, Mark Antony made him tetrarch of Galatia. After the death of Amyntas, Galatia was ranked by Augustus among the Roman provinces, and governed as aforesaid. The administration of the propraetors continued till the reign of Theodosius the Great, or Valens; and, under the Christian emperors, it was divided into two provinces, Galatia prima being subject to a consul; Galatia secunda, or salutaris, governed by a president.
The religion of the ancient Galatae was extremely corrupt and superstitious; and they are said to have worshipped the mother of the gods under the name of Agdistis, and to have offered human sacrifices of the prisoners they took in war.
They are mentioned by historians as a tall and valiant people, who went nearly naked; and used for arms only a sword and buckler. The impetuosity of their attack is stated to have been irresistible; and this generally made them victorious.
It appears, from the Acts of the Apostles, that St. Paul visited this country more than once. Two visits to this region are particularly marked in the Acts, viz. the first about a.d. 53, Act 16:6 : "Now when they had gone through Phrygia and the region of Galatia," etc.; the second about a.d. 56, Act 18:23 : "He went over all the country of Galatia and Phrygia in order, strengthening all the disciples."
St. Paul was probably the first who had preached the Gospel in this region, as appears pretty evident from Gal 1:6 : "I marvel that ye are so soon removed from him that Called You into the Grace of Christ;? and from Gal 4:13 : "Ye know how, through infirmity of the flesh, I preached the Gospel unto you at the first." Others suppose that it is not unlikely that St. Peter had preached the Gospel there to the Jews or Helenists only, as his first epistle is directed "to the strangers who were scattered abroad throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia;" and it is supposed, also, that the persons converted by St. Peter probably occasioned those differences among the Galatian converts, which induced St. Paul to write this epistle, in which he takes pains to establish his own character as an apostle, which had been disputed by some, with a view of placing him below Peter, who preached generally to the Jews only, and observed the law. See Calmet and the New Encyclopedia, article Galatia. That St. Peter thought at first that the Gospel should be confined to the Jews is sufficiently evident from the Acts of the Apostles; but after his Divine vision, which happened about a.d. 41, related Acts 10, he saw that God had also called the Gentiles into the Church; and his first epistle, which was written in a.d. 64, was probably twelve years posterior to that written by St. Paul to the Galatians.
As to the precise time in which this epistle was written, there have been various opinions among learned men. Some of the ancients believed it to be the very first written of all St. Paul's epistles. See Epiphanius, tom. i., Haeres. 42. Others have supposed that it was written after his second journey to Galatia, Act 18:23, which in the chronology I have placed in a.d. 54; and others, with more probability, after his first journey, see Act 16:6, which in the chronology I have placed in a.d. 53. That it was written soon after one of the apostle's visits to that region seems evident from the following complaint: "I marvel that ye are so Soon removed from him that hath called you," Gal 1:6; it has been therefore conjectured that only one or two years had elapsed from that time, and that the epistle must have been written about a.d. 52 or 53. Beausobre and L'Enfant speak very judiciously on this subject: "We do not find in the Epistle to the Galatians any mark that can enable us to determine with certainty at what time or in what place it was written. It is dated at Rome in some printed copies and MSS., but there is nothing in the epistle itself to confirm this date. Paul does not here make any mention of his bonds, as he does in all his epistles written from Rome. He says, indeed, Gal 6:17 : 'I bear about in my body the marks of the Lord Jesus;' but he had often suffered before he came to Rome. Some learned chronologers think that it was written between the third and fourth journey of St. Paul to Jerusalem, and between his first and second into Galatia; which opinion appears very probable; for, since the apostle says, he wonders that they were so soon turned to another gospel, this epistle must have been written a short time after he had preached in Galatia.
"Nor can we discern in the epistle any notice of the second journey which St. Paul made into this country. For this reason it is thought that the Epistle to the Galatians was written at Corinth, where the apostle made a long stay, or else in some city of Asia, particularly Ephesus, where he stayed some days on his way to Jerusalem, Act 18:19-21; therefore, in all probability the epistle was written from Corinth, or from Ephesus, in the year 52 or 53."
Dr. Lardner confirms this opinion by the following considerations: -
1. St. Paul says to the Corinthians, Co1 16:1 : "Now, concerning the collection for the saints, as I have given orders to the Churches of Galatia, so do ye;" which shows that at the writing of that epistle to the Corinthians, in 56, he had a good opinion of his converts in Galatia; and that he had no doubt of their respect to his directions, which probably had been sent to them from Ephesus during his long abode there.
2. And now we shall be better able to account for what appears very remarkable: when Paul left Corinth, after his long stay there, he went to Jerusalem, having a vow; in his way he came to Ephesus, Act 18:10-21 : "And when they desired him to tarry longer with them, he consented not, but bade them farewell saying, I must by all means keep this feast that cometh at Jerusalem; but I will return unto you again, if God will." When we read this, we might be apt to think that Paul should hasten back to Ephesus and return thither presently, after he had been at Jerusalem; but instead of doing so, after he had been at Jerusalem, he went down to Antioch; "And after he had spent some time there he departed, and went over all the country of Galatia and Phrygia in order, strengthening the disciples," Act 18:22, Act 18:23. We now seem to see the reason of this course. At Corinth he heard of the defection of many in Galatia, whereupon he sent a sharp letter to them; but, considering the nature of the case, he judged it best to take the first opportunity to go to Galatia, and support the instructions of his letter; and both together had a good effect. Gal 4:19, Gal 4:20 : "My little children, of whom I travail in birth again - I desire to be present with you, and to change my voice; for I stand in doubt of you;" or, I am perplexed for you. Now, then, we see the reason of the apostle's not coming directly from Jerusalem to Ephesus. However, he was not unmindful of his promise, and came thither after he had been in Galatia.
3. Upon the whole, the Epistle to the Galatians is an early epistle, and, as seems to me most probable, was written at Corinth near the end of a.d. 52, or the very beginning of 53, before St. Paul set out to go to Jerusalem by the way of Ephesus.
But if any should rather think that it was written at Ephesus, during the apostle's short stay there, on his way from Corinth to Jerusalem, that will make but very little difference; for still, according to our computation, the epistle was written at the beginning of the year 53. See Lardner's Works, vol. vi., page 309.
Every thing considered, I feel no hesitation to place this epistle in the 52nd or 53rd year of our Lord; either the end of the former or the beginning of the latter.
From the complexion of this epistle it appears to have been written to the Jews who were dispersed in Galatia; see Act 2:9. And although in Gal 4:8, it is said that the persons to whom the apostle writes did not know God, and did service to them which by nature were no gods; this must be understood of those who had been proselytes to the Jewish religion, as Gal 4:9 sufficiently shows; for, after they had been converted to Christianity, they turned Again to the weak and beggarly elements.
These Galatians were doubtless converted by St. Paul; see Act 16:6; Act 18:23; but, after his departure from them, some teachers had got in among them who endeavored to persuade them, and successfully too, that they should be circumcised and keep the Mosaic law. See Gal 1:6; Gal 4:9, Gal 4:10, Gal 4:21; Gal 5:1, Gal 5:2; Gal 6:12. And the apostle labors to bring them back from the errors of these false teachers.
The arguments which the apostle uses to prove the truth of the Christian religion, as well as the nullity of the Mosaic institutions, are the following: -
1. That himself, immediately after his conversion, without having any conference with any of the apostles, preached the pure doctrines of Christianity doctrines strictly conformable to those preached by the genuine disciples of the Lord; and this was a proof that he had received them by immediate inspiration, as he could have known them no other way.
2. That he was led to oppose Peter because he had withdrawn himself from communion with the converted Gentiles, and thereby gave occasion to some to suppose that he considered the law as still binding on those who believed; and that the Gentiles were not to be admitted to an equality of religious privileges with the Jews.
3. That no rites or ceremonies of the Jewish law could avail any thing in the justification of a sinner; and that faith in Christ was the only means of justification.
4. That their own works could avail nothing towards their justification: -
(1.) For the Spirit of God was given them in consequence of receiving the Christian doctrine, Gal 3:2-5.
(2.) That the works of the law cannot justify, because Abraham was justified by faith long before the law of Moses was given, Gal 3:6, Gal 3:7.
(3.) That the curse of the law, under which every sinner lives, is not removed but by the sacrifice of Christ, Gal 3:8, Gal 3:9.
5. That it is absurd for the sons of God to become slaves to Mosaic rites and ceremonies.
The rest of the epistle is of a practical nature. Although subjects of this kind may be gathered out of the epistle, yet it is very evident that the apostle himself has observed no technical division or arrangement of his matter; his chief design being,
1. To vindicate his own apostleship, and to show that he was not inferior to Peter himself, whom their false teachers appear to have set up in opposition to St. Paul.
2. To assert and maintain justification by faith in opposition to all Judaizing teachers.
3. To call them back to the liberty of the Gospel, from which, and its privileges, they had shamelessly apostatized. And,
4. To admonish and exhort them to walk worthy of their vocation, by devoting themselves to the glory of God and the benefit of their brethren. Lastly, he asserts his own determination to be faithful, and concludes with his apostolical benediction.

St. Paul shows that he was especially called of God to be an apostle, Gal 1:1. Directs his epistle to the Churches through the regions of Galatia, Gal 1:2. Commends them to the grace of Christ, who gave himself for their sins, Gal 1:3-5. Marvels that they had so soon turned away from the grace of the Gospel of Christ, to what falsely pretended to be another gospel, Gal 1:6, Gal 1:7. Pronounces him accursed who shall preach any other doctrine than that which he had delivered to them, Gal 1:8, Gal 1:9. Shows his own uprightness, and that he received his doctrine from God, Gal 1:10-12. Gives an account of his conversion and call to the apostleship, Gal 1:13-17. How three years after his conversion he went up to Jerusalem, and afterwards went through the regions of Syria and Cilicia, preaching the faith of Christ to the great joy of the Christian Churches in Judea, Gal 1:18-24.
Albert Barnes: Notes on the Bible - 1834
Introduction to Galatians
Section 1. The Situation of Galatia, and the Character of the People
Galatia was a province of Asia Minor, having Pontus on the east. Bithynia and Paphlagonia north, Cappadocia and Phrygia south, and Phrygia west. See the map prefixed to the Acts of the Apostles. In Tanner's Classical Atlas, however, it extends on the north to the Euxine or Black sea. It was probably about 200 miles in its greatest extent from east to west, and varied in width from 12 to 150 miles. It was one of the largest provinces of Asia Minor, and covered an extent of country almost as large as the State of New Jersey. It is probable, however, that the boundaries of Galatia varied at different times as circumstances dictated. It had no natural boundary, except on the north; and of course the limits may have been varied by conquests, or by the will of the Roman emperor, when it was erected into a province.
The name "Galatia" is derived from the word Gaul, and was given to it because it had been conquered by the Gauls, who, having subdued the country, settled in it. - Pausanias, Attic. cap. iv. These were mixed with various Grecian families, and the country was also called Gallogroecia. - Justin, lib. xxiv. 4; xxv. 2; xvii. 3. This invasion of Asia Minor was made, according to Justin (lib. xxv. cap. 2), about the 479th year after the founding of Rome, and, of course, about 272 years before Christ. They invaded Macedonia and Greece; and subsequently invaded Asia Minor, and became an object of terror to all that region. This expedition issued from Gaul, passed over the Rhine, along the Danube, through Noricum, Pannonia, and Moesia, and at its entrance into Germany, carried along with it many of the Tectosages. On their arrival in Thrace, Lutarius took them with him, crossed the Bosphorus, and effected the conquest of Asia Minor. - Liv. lib. xxxviii. c. 16. Such was their number, that Justin says, "they filled all Asia (i. e., all Asia Minor) like swarms of bees. Finally, they became so numerous that no kings of the east could engage in war without an army of Gauls; neither when driven from their kingdom could they flee to any other than to the Gauls. Such was the terror of the name of Gauls, and such the invincible felicity of their arms - et armorum invicta felicitas erat - that they supposed that in no other way could their own majesty be protected, or being lost, could be recovered, without the aid of Gallic courage. Their being called in by the king of Bithynia for aid, when they had gained the victory, they divided the kingdom with him, and called that region Gallogroecia." - Justin, xxv. 2. Under the reign of Augustus Cesar, about 26 years before the birth of Christ, this region was reduced into the form of a Roman colony, and was governed by a proproetor, appointed by the emperor.
They retained their original Gaulish language as late as the 5th century, as appears from the testimony of Jerome, who says that their dialect was nearly the same as that of the TRev_iri. - Tom. iv. p. 256. ed. Benedict. At the same time, they also spoke the Greek language in common with all the inhabitants of Lesser Asia, and therefore the Epistle to them was written in Greek, and was intelligible to them as well as to others.
The Galatians, like the inhabitants of the surrounding country, were pagans, and their religion was of a gross and debasing kind. They are said to have worshipped "the mother of the gods," under the name of Agdistis. Callimachus, in his hymns, calls them "a foolish people." And Hillary, himself a Gaul, calls them Gallos indociles - expressions which, says Calmer, may well excuse Paul's addressing them as "foolish," Gal 3:1. There were few cities to be found among them, with the exception of Ancyra, Tavium, and Pessinus, which carried on some trade.
The possessors of Galatia were of three different nations or tribes of Gauls; the Tolistobogi, the Troemi, and the Tectosagi. There are imperial medals extant, on which these names are found. It is of some importance to bear in mind these distinctions. It is possible that while Peter was making converts in one part of Galatia, the apostle Paul was in another; and that some, claiming authority as from Peter, propagated opinions not conformable to the views of Paul, to correct and expose which was one design of this Epistle - Calmet.
The Gauls are mentioned by ancient historians as a tall and valiant people. They went nearly naked. Their arms were only a sword and buckler. The impetuosity of their attack, it is said, was irresistible, and hence, they became so formidable, and were usually so victorious.
It is not possible to ascertain the number of the inhabitants of Galatia, at the time when the gospel was preached there, or when this Epistle was written. In 2 Macc. 8:20, it is said that Judas Maccabeus, exhorting his followers to fight manfully against the Syrians, referred to several instances of divine interposition to encourage them; and among others, "he told them of the battle which they had in Babylon with the Galatians; how they came but 8, 000 in all to the business, with 4, 000 Macedonians; and that the Macedonians being perplexed, the 8, 000 destroyed 120, 000, because of the help which they had from heaven, and so received a great booty." But it is not certain that this refers to those who dwelt in Galatia. It may refer to Gauls who at that time had overrun Asia Minor; the Greek word used here (Γαλάτας Galatas), being taken equally for either. It is evident, however, that there was a large population that went under this general name; and it is probable that Galatia was thickly settled at the time when the gospel was preached there. It was in the central part of Asia Minor, then one of the most densely-populated parts of the world, and was a region singularly fertile - Strabo, lib. xii. p. 567, 568, ed. Casaub. Many persons, also, were attracted there for the sake of commerce. That there were many Jews also, in all the provinces of Asia Minor, is apparent not only from the Acts of the Apostles, but is expressly declared by Josephus, Ant. xvi. 6.
Section 2. The Time when the Gospel Was Preached in Galatia
There is no certain information as to the time when the gospel was first preached in Galatia, or the persons by whom it was done. There is mention, however, of Paul's having preached there several times, and several circumstances lead us to suppose that those churches were established by him, or that he was the first to carry the gospel to them, or that he and Barnabas together preached the gospel there on the mission on which they were sent from Antioch, Act 13:2, following In Act 16:5-6, it is expressly said that they went "throughout Phrygia and the region of Galatia." This journey was for tire purpose of confirming the churches, and was undertaken at the suggestion of Paul Act 15:36, with the design of visiting their brethren in every city where they had preached the word of the Lord. It is true, that in the account of the mission of Paul and Barnabas Acts 14, it is not expressly said that they went into Galatia; but it is said Act 14:5-6, that when they were in Iconium, an assault was made on them, or a purpose formed to stone them, and that, being apprized of it, they fled unto Lystra and Derbe. cities of Lycaonia, "and unto the region that lieth round about." Pliny. lib. v. c. 27, says, that a part of Lycaonia bordered on Galatia, and contained 14 cities, of which Iconium was the most celebrated. Phrygia also was contiguous to Galatia, and to Lycaonia, and these circumstances render it probable that when Paul proposed to Barnabas to visit again the churches where they had preached, Galatia was included and that they had been there before this visit referred to in Act 16:6.
It may be, also, that Paul refers to himself in the Epistle Gal 1:6, where he says, "I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel;" and if so, then it is plain that he preached to them first, and founded the churches there. The same thing may be evinced also from the expression in Gal 4:15, where he says, "I bear you record, that if it had been possible, ye would have plucked out your own eyes, and have given them to me;" an expression which leads us to suppose that they had formed for him a peculiar attachment, because he had first preached the gospel to them, and that there had existed all the ardour of attachment implied in their first love. It is quite evident, therefore, I think, that the gospel was preached among the Galatians first by Paul, either alone or in company with some other one of the apostles. It is possible, however, as has been intimated above, that Peter also may have preached in one part of Galatia at the time that Paul was preaching in other parts. It is a circumstance also of some importance on this point, that Paul speaks in this Epistle in a tone of authority, and with a severity of reproof which he would hardly have used unless he had at first preached there, and had a right to be regarded as the founder of the church, and to address it as its father. In this respect the tone here is quite different, as Mr. Locke has remarked, from what is observable in the Epistle to the Romans. Paul had not been at Rome when he addressed the church there by letter, and his language differs materially froth that which occurs in the Epistles to the Corinthians and Galatians. It was to them the very respectful and mild language of a stranger; here it is respectful, but it is the authoritative language of a father having a right to reprove.
Section 3. The Date of this Epistle
Many have supposed that this was the first Epistle which Paul wrote. Tertullian maintained this (see Lardner, vol. vi. p. 7. ed. Lond. 1829), and Epiphanius also. Theodoret and others suppose it was written at Rome, and was consequently written near the close of the life of Paul, and was one of his last epistles. Lightfoot supposes also that it was written from Rome, and that it was among the first which Paul wrote there. Chrysostom says that this Epistle was written before that to the Romans. Lewis Capellus, Witsius, and Wall suppose that it was written from Ephesus after the apostle had been a second time in Galatia. This also was the opinion of Pearson, who places it in the year 57 a. d., after the first Epistle to the Corinthians, and before Paul left Ephesus. Grotius thought it difficult to assign the date of the Epistle, but conjectures that it was written about the same time as that to the Romans. Mill supposes that it was not written until after that to the Romans, probably at Troas, or some other place in Asia, as Paul was going to Jerusalem. He dates the Epistle in the year 58 ad. Dr. Benson supposes that it was written at Corinth, when the apostle was first there, and made a long stay of one year and six months.
While there, he supposes that Paul received tidings of the instability of the converts in Galatia, and wrote this Epistle and sent it by one of his assistants. See these opinions examined in Lardner as quoted above. Lardner himself supposes that it was written from Corinth about the year 52 a. d., or the beginning of the year 53 a. d. Macknight supposes it was written from Antioch, after the council at Jerusalem, and before Paul and Silas undertook the journey in which they delivered to the churches the decrees which were ordained at Jerusalem; Act 16:4. Hug, in his Introduction, supposes that it was written at Ephesus in the year 57 a. d. and after 1 Thessalonians, 2 Thessalonians, and the Epistle to Titus had been written. Mr. Locke supposes that Paul established churches in Galatia, in the year 51 a. d.; and that this Epistle was written between that time and the year 57 a. d. These opinions are mostly mere conjecture; and amidst such a variety of sentiment, it is evidently impossible to determine exactly at what time it was written. The only mark of time in the Epistle itself occurs in Gal 1:6, where the apostle says, "I marvel that ye are so soon (οὕτω ταχέως houtō tacheō s) removed from him that called you," etc.; where the words "so soon" would lead us to suppose that it was at no distant period after he had been among them. Still it might have been several years. The date assigned to it in the Polyglot Bible (Bagster's) is the year 58 ad.
The exact date of the Epistle is of very little importance. In regard to the time when it was written the only arguments which seem to me to be of much weight, are those advanced by Paley in his Horae Paulinae. "It will hardly be doubted," says he, "but that it was written whilst the dispute concerning the circumcision of Gentile converts was fresh in men's minds; for even supposing it to have been a forgery, the only credible motive that can be assigned for the forgery, was to bring the name and authority of the apostle into this controversy. No design can be so insipid, or so unlikely to enter into the thoughts of any man, as to produce an Epistle written earnestly and pointedly on one side of a controversy, when the controversy itself was dead, and the question no longer interesting to any class of readers whatever. Now the controversy concerning the circumcision of Gentiles was of such a nature, that, if it arose at all, it must have arisen in the beginning of Christianity." Paley then goes on to show that it was natural that the Jews, and converts from the Jews, should start this question, and agitate it; and that this was much more likely to be insisted on while the temple was standing, and they continued as a nation, and sacrifices were offered, than after their city and temple were destroyed.
It is therefore clear that the controversy must have been started, and the Epistle written before the invasion of Judea, by Titus, and the destruction of Jerusalem. The internal evidence leads to this conclusion. On the whole, it is probable that the Epistle was written somewhere about the year 53 a. d., or between that and 57 a. d.; and was evidently designed to settle an important controversy in the churches of Galatia. The place where it was written, must be, I think, wholly a matter of conjecture. The subscription at the end that it was written from Rome is of no authority whatever; and there are no internal circumstances, which, so far as I can see, throw any light on the subject.
Section 4. The Design of the Epistle
It is easy to discern from the Epistle itself that the following circumstances existed in the churches of Galatia, and that it was written with reference to them.
(1) that they had been at first devotedly attached to the apostle Paul, and had received his commands and instructions with implicit confidence when he was among them; Gal 4:14-15; compare Gal 1:6.
(2) that they had been perverted from the doctrine which he taught them soon after he had left them; Gal 1:6.
(3) that this had been done by persons who were of Jewish origin, and who insisted on the observance of the rites of the Jewish religion.
(4) that they claimed to have come directly from Jerusalem, and to have derived their views of religion and their authority from the apostles there.
(5) that they taught that the apostle Paul was inferior to the apostles there; that he had been called more recently into the apostolic office; that the apostles at Jerusalem must be regarded as the source of authority in the Christian church; and that, therefore, the teaching of Paul should yield to that which was derived directly from Jerusalem.
(6) that the laws of Moses were binding, and were necessary in order to justification. That the rite of circumcision especially was of binding obligation; and it is probable Gal 6:12, that they had pRev_ailed on many of the Galatians to be circumcised, and certain that they had induced them to observe the Jewish festivals; Gal 4:10.
(7) it would seem, also, that they urged that Paul himself had changed his views since he had been among the Galatians, and now maintained the necessity of circumcision; Gal 5:11. Perhaps they alleged this, from the undoubted fact that Paul, when at Jerusalem Act 21:26, had complied with some of the customs of the Jewish ritual.
(8) that they urged that all the promises of God were made to Abraham, and that whoever would partake of those promises, must be circumcised as Abraham was. This Paul answers, Gal 3:7; Gal 4:7.
(9) that in consequence of the promulgation of these views, great dissensions had arisen in the church, and strifes of an unhappy nature existed, greatly contrary to the spirit which should be manifested by those who bore the Christian name.
From this description of the state of things in the churches of Galatia, the design of the Epistle is apparent, and the scope of the argument will be easily seen. Of this state of things the apostle had been undoubtedly apprised, but whether by letters, or by messengers from the churches there, is not declared. It is not improbable, that some of his friends in the churches there had informed him of it, and he immediately set about a remedy to the evils existing there.
I. The first object, therefore, was to show that he had received his commission as an apostle, directly from God. He had not received it at all from man; he had not even been instructed by the other apostles; he had not acknowledged their superiority; he had not even consulted them. He did not acknowledge, therefore, that the apostles at Jerusalem possessed any superior rank or authority. His commission, though he had not seen the Lord Jesus before he was crucified, he had, nevertheless, derived immediately from him. The doctrine, therefore, which he had taught them, that the Mosaic laws were not binding, and that there was no necessity of being circumcised, was a doctrine which had been derived directly from God. In proof of this, he goes into an extended statement Gal. 1, of the manner in which he had been called, and of the fact; that he had not consulted with the apostles at Jerusalem, or confessed his inferiority to them; of the fact that when they had become acquainted with the manner in which he preached, they approved his course Gal 1:24; Gal 2:1-10; and of the fact that on one occasion, he had actually been constrained to differ from Peter, the oldest of the apostles, on a point in which he was manifestly wrong, and on one of the very points then under consideration.
II. The second great object, therefore, was to show the real nature and design of the Law of Moses, and to prove that the peculiar rites of the Mosaic ritual, and especially the rite of circumcision, were not necessary to justification and salvation; and that they who observed that rite, did in fact renounce the Scripture method of justification; make the sacrifice of Christ of no value, and make slaves of themselves. This leads him into a consideration of the true nature of the doctrine of justification, and of the way of salvation by a Redeemer.
This point he shows in the following way:
(1) By showing that those who lived before Christ, and especially Abraham, were in fact justified, not by obedience to the ritual law of Moses, but by faith in the promises of God; Gal. 3:1-18.
(2) by showing that the design of the Mosaic ritual was only temporary, and that it was intended to lead to Christ; Gal 3:19-29; Gal 4:1-8.
(3) in view of this, he reproves the Galatians for having so readily fallen into the observance of these customs; Gal 4:9-21.
(4) this view of the design of the Mosaic Law, and of its tendency, he illustrates by an allegory drawn from the case of Hagar; Gal 4:21-31.
This whole discourse is succeeded by an affectionate exhortation to the Galatians, to avoid the evils which had been engendered; reproving them for the strifes existing in consequence of the attempt to introduce the Mosaic rites, and earnestly entreating them to stand firm in the liberty which Christ had vouchsafed to them from the servitude of the Mosaic institutions, Gal. 5; 6.
The design of the whole Epistle, therefore, is to state and defend the true doctrine of justification, and to show that it did not depend on the observance of the laws of Moses. In the general purpose, therefore, it accords with the design of the Epistle to the Romans. In one respect, however, it differs from the design of that Epistle. That was written, to show that man could not be justified by any works of the Law, or by conformity to any law, moral or ceremonial; the object of this is, to show that justification cannot be obtained by conformity to the ritual or ceremonial law; or that the observance of the ceremonial law is not necessary to salvation. In this respect, therefore, this Epistle is of less general interest than that to the Romans. It is also, in some respects, more difficult. The argument, if I may so express myself, is more Jewish. It is more in the Jewish manner; is designed to meet a Jew in his own way, and is, therefore, somewhat more difficult for all to follow. Still it contains great and vital statements on the doctrines of salvation, and, as such, demands the profound and careful attention of all who desire to be saved, and who would know the way of acceptance with God.

The main design of Paul in this chapter, is to show that he had received his call to the apostleship, not from man, but from God. It had been alleged (see the introduction to Galatians) that the apostles at Jerusalem possessed the most elevated rank, and the highest authority in the Christian church; that they were to be regarded as the fountains and the judges of the truth; that Paul was inferior to them as an apostle; and that they who inculcated the necessity of circumcision, and the observance of the rites of Moses, were sustained by the authority and the examples of the apostles at Jerusalem.
To meet this statement was the design of this first chapter. Paul's grand object was to show that he was not appointed by human beings; that he had not been commissioned by human beings; that he had not derived his instructions from human beings; that he had not even consulted with them; but that he had been commissioned and taught expressly by Jesus Christ, and that when the apostles at Jerusalem had become acquainted with him, and with his views and plans of labor, long after he had begun to preach, they had fully concurred with him. This argument comprises the following parts:
I. The solemn declaration, that he was not commissioned by human beings, and that he was not, in any sense, an apostle of man, together with the general salutation to the churches in Galatia; Gal 1:1-5.
II. The expression of his astonishment that the Galatians had so soon forsaken his instruction, and embraced another gospel; and a solemn declaration that whoever preached another gospel was to he held accursed; Gal 1:6-10. Twice he anathematizes those who attempt to declare any other way of justification than that which consisted in faith in Christ, and says that it was no gospel at all. It was to he held as a great and fixed principle, that there was but one way of salvation; and no matter who attempted to preach any other, he was to be held accursed.
III. To show, therefore, that he was not appointed by human beings, and that he had not received his instructions from human beings, but that he had preached the truth directly Rev_ealed to him by God, and that which was, therefore, immutable and eternal, he goes into a statement of the manner in which he was called into the ministry, and made acquainted with the gospel; Gal 1:11-24.
(a) He affirms, that he was not taught it by man, but by the express Revelation of Jesus Christ; Gal 1:11-12.
(b) He refers to his former well-known life, and his zeal in the Jewish religion; showing how much he had been formerly opposed to the gospel; Gal 1:13-14.
(c) He says that he had been separated, by the divine purpose, from his mother's womb, to be a preacher of the gospel, and that when he was called to the ministry, he had no conference with any human being, as to what he was to preach; he did not go up to Jerusalem to consult with those who were older apostles, but he retired far from them into Arabia, and thence, again returned to Damascus; Gal 1:15-17.
(d) After three years, he says, he did indeed go to Jerusalem; but he remained there only fifteen days, and saw none of the apostles but Peter and James; Gal 1:18-19. His views of the gospel were formed before that; and that he did not submit implicitly to Peter, and learn of him, he shows in Gal. 2, where he says, he "withstood him to the face."
(e) After that, he says, he departed into the regions of Cilicia, in Asia Minor, and had no opportunity of conference with the churches which were in Judea. Yet they heard that he who had been formerly a persecutor, had become a preacher, and they glorified God for it; Gal 1:20-24. Of course, he had had no opportunity of deriving his views of religion from them; he had been in no sense dependent on them; but so far as they were acquainted with his views, they concurred in them. The sum of the argument, therefore, in this chapter is, that when Paul went into Cilicia and the adjacent regions, he had never seen but two of the apostles, and that for only a short time; he had never seen the apostles together; and he had never received any instructions from them. His views of the gospel, which he had imparted to the Galatians, he had derived directly from God.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
The Galatians, or Gallograecians, were the descendants of Gauls, who migrated from their own country, and after a series of disasters, got possession of a large district in Asia Minor, from them called Galatia (Pausanias, Attic. c. iv). They are mentioned by historians as a tall and valiant people, who went nearly naked, and used for arms only a buckler and sword; and the impetuosity of their attack is said to have been irresistible. Their religion, before their conversion was extremely corrupt and superstitious; they are said to have worshipped the mother of the gods, under the name of Adgistis; and to have offered human sacrifices of the prisoners they took in war. Though they spoke the Greek language in common with almost all the inhabitants of Asia Minor, yet it appears from Jerome that they retained their original Gaulish language even as late as the fifth century. Christianity appears to have been first planted in these regions by St. Paul himself (Gal 1:6; Gal 4:13); who visited the churches at least twice in that country (Act 16:6; Act 18:23). It is evident that this epistle was written soon after their reception of the gospel, as he complains of their speedy apostasy from his doctrine (Gal 1:6); and as there is no notice of his second journey into that country, it has been supposed, with much probability, that it was written soon after his first, and consequently about ad 52 or 53. It appears that soon after the Apostle had left them, some Judaizing teachers intruded themselves into the churches; drawing them off from the true gospel, to depend on ceremonial observances, and to the vain endeavour of "establishing their own righteousness." It was in order to oppose this false gospel that St. Paul addressed the Galatians, and after saluting the churches of Galatia, and establishing his apostolic commission against the attacks of the false teachers, he reproves them for departing from that gospel which he had preached to them, and confirmed by the gift of the Holy Ghost - proves that justification is by faith alone, and not by the deeds of the law, from the example of Abraham, the testimony of Scripture, the curse of the law, the redemption of Christ, and the Abrahamic covenant, which the law could not disannul - shows the use of the law in connection with the covenant of grace; concludes that all believers are delivered from the law, and made the spiritual seed of Abraham by faith in Christ; illustrates his inference by God's treatment of the Jewish church, which he put under the law, as a father puts a minor under a guardian; shows the weakness and folly of the Galatians in subjecting themselves to the law, and that by submitting themselves to circumcision they become subject to the whole law, and would forfeit the benefits of the covenant of grace; gives them various instructions and exhortations for their Christian conduct, and particularly concerning the right use of their Christian freedom; and concludes with a brief summary of the topics discussed, and by commending them to the grace of Christ.

Gal 1:1, He wonders that they have so soon left him and the gospel; Gal 1:8, and accurses those that preach any other gospel than he did; Gal 1:11, He learned the gospel not of men, but of God; Gal 1:14, and shows what he was before his calling; Gal 1:17, and what he did immediately after it.

John Gill
INTRODUCTION TO GALATIANS 1
This chapter contains the inscription of the epistle, the apostle's usual salutation of the persons he writes to, and the charge he brought against them for their fickleness and inconstancy, in showing any manner of disposition towards a removal from the Gospel; the truth, certainty, and authority of the Gospel, and an account of himself, who was a preacher of it; of his life before conversion; of the nature and manner of his conversion; of his travels, labours, and usefulness afterwards. The inscription is in Gal 1:1 in which the writer of the epistle is described by his name Paul, and by his office, an apostle; which office he had not of men, but of God, of the Son of God, Jesus Christ, and of God the Father, who is described by his power in raising Christ from the dead. The persons to whom the epistle is inscribed are the churches of Galatia, and those that joined the apostle in the salutation of them were the brethren that were with him. The salutation follows, Gal 1:3 in which mention being made of Christ, there is a declaration of a singular benefit by him, which contains the sum of the Gospel, as that he gave himself for the sins of his people, to deliver them from the present evil world, according to the will of God, Gal 1:4 upon which a doxology, or an ascription of glory is made, either to Christ, who gave himself, or to the Father, according to whose will he did, or to both, Gal 1:5. After which the apostle proceeds to exhibit a charge of levity against the Galatians; and which he expresses in a way of admiration, that they should so soon be carried away from the doctrine of grace, to another doctrine the reverse of it, Gal 1:6 though he somewhat mitigates this reproof by laying the blame on the false teachers, who were troublers of them, and perverters of the Gospel of Christ; and corrects himself for calling their false doctrine by the name of another Gospel, Gal 1:7 and delivers out, and pronounces an anathema on all such, whether angels or men, that should preach any other Gospel than he had preached, and they had received, Gal 1:8. The excellency of which Gospel is set forth, by the matter of it, being not human but divine, and by the manner of preaching it, with all simplicity and honesty, not seeking to please men, Gal 1:10 and from the efficient cause of it, it being denied to be after man, or received from, or taught by man, but is ascribed to the revelation of Christ Jesus, Gal 1:11. And that the apostle had it not from men, he proves by the account of himself, and his conversation before conversion, as how that he had been a persecutor of the church of God, of those that professed the Christian religion and doctrine; wherefore he could not have the Gospel, as not from nature and education, so not from the chief priests, Scribes, and elders, who encouraged him to persecute, Gal 1:13. And this he further makes to appear by his great proficiency in the religion of the Jews, and his abundant zeal for the traditions of the fathers, which set him at the greatest distance from, and opposition to, the Gospel of Christ, Gal 1:14. And, on the other hand, that he received it of God, and by the revelation of Christ, he proves by the account he gives of his effectual calling and conversion; the source and spring of which was the sovereign will of God in divine predestination, and the moving cause of it, the free grace of God, Gal 1:15. The manner in which this was done was by a revelation of Christ in him; and the end of it was, that he might preach Christ to the Gentiles, which he immediately did, without consulting flesh and blood, Gal 1:16. And as it was a clear point that he could never receive the Gospel from the Jews before his conversion, he and they being enemies to it, and persecutors of it; so it was evident that he did not receive it, after his conversion, even from Christian men, seeing he did not, upon his conversion, go directly to Jerusalem, and confer with the apostles there, who were the most likely persons to have taught him the Gospel; but instead of this he went into Arabia preaching the Gospel, and then came back to Damascus, where he was converted, Gal 1:17. And it was three years after his conversion, that he went to Jerusalem to visit Peter; and his stay with him was very short, no longer than fifteen days; and he was the only apostle he saw there, excepting James, the brother of Christ, Gal 1:18 for the truth of all which he appeals to God the searcher of hearts, Gal 1:20. And then goes on with the account of himself, and his travels; how that when he departed from Jerusalem, he did not go into any other parts of Judea, and visit the churches there, but went into the countries of Syria and Cilicia; and was not so much as known by thee, or personally, by any of the churches, or members of the churches in Judea, Gal 1:20 so that as it could not be thought by his short stay at Jerusalem, and the few apostles he saw there, that he received the Gospel he preached from them, so neither from any other ministers, or body of Christians in the land of Judea; for all they knew of him was by hearsay only, as that he who was formerly a persecutor of them, was now become a preacher of the Gospel he had sought to destroy, Gal 1:22 wherefore it was a clear case he had not received the Gospel from them. Besides, as they had heard that he preached the Gospel of Christ, they glorified God for it, who had revealed it to him, and bestowed gifts upon him, fitting him for such service, Gal 1:24.
1:11:1: [4173] Պաւղոս առաքեալ ոչ ՚ի մարդկանէ եւ ո՛չ ՚ի ձեռն մարդոյ, այլ ՚ի ձեռն Յիսուսի Քրիստոսի, եւ Աստուծոյ Հօր՝ որ յարոյց զնա ՚ի մեռելոց. [4173] Յօրինակին մերում աստանօր ՚ի վերնագրիս՝ եւ ՚ի յաջորդս ոմանս զանց արարեալ էր դնել՝ Թուղթ. զոր մեք յամենեսին միապէս եդաք ըստ պատշաճի։
1 Պօղոսը՝ առաքեալ, ո՛չ մարդկանց կողմից եւ ո՛չ էլ մարդու միջոցով, այլ Յիսուս Քրիստոսի միջոցով եւ Հայր Աստծու, որ յարութիւն տուեց նրան մեռելներից, -
1 Պօղոս, առաքեալ եղած, ո՛չ թէ մարդոցմէ, կամ ո՛չ թէ մարդու ձեռքով, հապա Յիսուս Քրիստոսին ձեռքով եւ Հօր Աստուծոյ՝ որ զանիկա մեռելներէն յարուցանեց
Պաւղոս, առաքեալ ոչ ի մարդկանէ եւ ոչ ի ձեռն մարդոյ, այլ ի ձեռն Յիսուսի Քրիստոսի եւ Աստուծոյ Հօր որ յարոյց զնա ի մեռելոց:

1:1: [4173] Պաւղոս առաքեալ ոչ ՚ի մարդկանէ եւ ո՛չ ՚ի ձեռն մարդոյ, այլ ՚ի ձեռն Յիսուսի Քրիստոսի, եւ Աստուծոյ Հօր՝ որ յարոյց զնա ՚ի մեռելոց.
[4173] Յօրինակին մերում աստանօր ՚ի վերնագրիս՝ եւ ՚ի յաջորդս ոմանս զանց արարեալ էր դնել՝ Թուղթ. զոր մեք յամենեսին միապէս եդաք ըստ պատշաճի։
1 Պօղոսը՝ առաքեալ, ո՛չ մարդկանց կողմից եւ ո՛չ էլ մարդու միջոցով, այլ Յիսուս Քրիստոսի միջոցով եւ Հայր Աստծու, որ յարութիւն տուեց նրան մեռելներից, -
1 Պօղոս, առաքեալ եղած, ո՛չ թէ մարդոցմէ, կամ ո՛չ թէ մարդու ձեռքով, հապա Յիսուս Քրիստոսին ձեռքով եւ Հօր Աստուծոյ՝ որ զանիկա մեռելներէն յարուցանեց
zohrab-1805▾ eastern-1994▾ western am▾
1:11: Павел Апостол, [избранный] не человеками и не через человека, но Иисусом Христом и Богом Отцем, воскресившим Его из мертвых,
1:1  παῦλος ἀπόστολος, οὐκ ἀπ᾽ ἀνθρώπων οὐδὲ δι᾽ ἀνθρώπου ἀλλὰ διὰ ἰησοῦ χριστοῦ καὶ θεοῦ πατρὸς τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν,
1:1. ΠΑΥΛΟΣ (A-Paulos) ἀπόστολος, (a-setee-off,"οὐκ (not) ἀπ' (off) ἀνθρώπων (of-mankinds) οὐδὲ (not-moreover) δι' (through) ἀνθρώπου (of-a-mankind,"ἀλλὰ (other) διὰ (through) Ἰησοῦ (of-an-Iesous) Χριστοῦ (of-Anointed) καὶ (and) θεοῦ (of-a-Deity) πατρὸς (of-a-Father) τοῦ (of-the-one) ἐγείραντος (of-having-roused) αὐτὸν (to-it) ἐκ (out) νεκρῶν , ( of-en-deaded ,"
1:1. Paulus apostolus non ab hominibus neque per hominem sed per Iesum Christum et Deum Patrem qui suscitavit eum a mortuisPaul, an apostle, not of men, neither by man, but by Jesus Christ and God the Father, who raised him from the dead:
1. Paul, an apostle ( not from men, neither through man, but through Jesus Christ, and God the Father, who raised him from the dead),
1:1. Paul, an Apostle, not from men and not through man, but through Jesus Christ, and God the Father, who raised him from the dead,
1:1. Paul, an apostle, (not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead;)
Paul, an apostle, ( not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead:

1: Павел Апостол, [избранный] не человеками и не через человека, но Иисусом Христом и Богом Отцем, воскресившим Его из мертвых,
1:1  παῦλος ἀπόστολος, οὐκ ἀπ᾽ ἀνθρώπων οὐδὲ δι᾽ ἀνθρώπου ἀλλὰ διὰ ἰησοῦ χριστοῦ καὶ θεοῦ πατρὸς τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν,
1:1. Paulus apostolus non ab hominibus neque per hominem sed per Iesum Christum et Deum Patrem qui suscitavit eum a mortuis
Paul, an apostle, not of men, neither by man, but by Jesus Christ and God the Father, who raised him from the dead:
1:1. Paul, an Apostle, not from men and not through man, but through Jesus Christ, and God the Father, who raised him from the dead,
1:1. Paul, an apostle, (not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead;)
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-5. В приветствии Ап. сразу намечает основное содержание следующих глав. Он говорит о себе, что он - настоящий Апостол Христов - что не хотели признать за ним иудействующие, пользовавшиеся в то время в Галатии влиянием - и что Христос отдал Себя на смерть для того, чтобы искупить людей от подчинения настоящему лукавому веку. Последнюю мысль Ап. высказывает, опять имея в виду иудействующих, которые, можно сказать, лишали надлежащего достоинства подвиг Христа, выставляя на вид необходимость для спасения еще и закона Моисеева.

1. Апостолами в первенствующей Церкви назывались вообще проповедники Евангелия, а не только ученики Самого Христа. Апостола Павла иудействующие и хотели приравнять к обыкновенным проповедникам Евангелия, говоря, что он не слушал Самого Христа и стоит ниже какого либо Апостола из числа 12-ти. Поэтому то Павел и выставляет на вид, что он - Апостол в полном смысле этого слова, равный всякому Апостолу из числа 12-ти. Он, во-первых, избран на свое служение "не человеками", т. е. или другими Апостолами, или собранием верующих, как избраны были напр. церквами Тит и Епафродит (2Кор. VIII:23; Фил II:25). Во-вторых, он призван и "не через человека", т. е. Христос не через чье-нибудь посредство поставил его на апостольское служение, а Сам непосредственно призвал его. Впрочем, первым виновником своего призвания Павел называет "Бога Отца, Который воскресил Христа из мертвых". О последнем факте Ап. упоминает в тех видах, чтобы показать, что на его стороне стоит и Христос, и Бог Отец: его, собственно, призвал Христос, а Христа поставил в такое состояние, что Он может призывать снова, по воскресении, себе Апостолов. - Бог Отец. Ап. говорит здесь, что Христа "воскресил" Бог Отец, как и посл. к Рим (VIII:11), имея в виду, что Христос был действительно воскрешен Отцом, так как Он, как Богочеловек, во всем ставил Себя в зависимость от Отца (Ин V:19). Но Ап., тем не менее, был в тоже время вполне убежден, что Христос, как Бог, воскрес Сам (Рим IV:25; VIII:34).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Introductory Address.A. D. 56.
1 Paul, an apostle, (not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead;) 2 And all the brethren which are with me, unto the churches of Galatia: 3 Grace be to you and peace from God the Father, and from our Lord Jesus Christ, 4 Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father: 5 To whom be glory for ever and ever. Amen.

In these verses we have the preface or introduction to the epistle, where observe,

I. The person or persons from whom this epistle is sent--from Paul an apostle, &c., and all the brethren that were with him. 1. The epistle is sent from Paul; he only was the penman of it. And, because there were some among the Galatians who endeavoured to lessen his character and authority, in the front of it he gives a general account both of his office and of the manner in which he was called to it, which afterwards, in this and the following chapter, he enlarges more upon. As to his office, he was an apostle. He is not afraid to style himself so, though his enemies would scarcely allow him this title: and, to let them see that he did not assume this character without just ground, he acquaints them how he was called to this dignity and office, and assures them that his commission to it was wholly divine, for he was an apostle, not of man, neither by man; he had not the common call of an ordinary minister, but an extraordinary call from heaven to this office. He neither received his qualification for it, nor his designation to it, by the mediation of men, but had both the one and the other directly from above; for he was an apostle by Jesus Christ, he had his instructions and commission immediately from him, and consequently from God the Father, who was one with him in respect of his divine nature, and who had appointed him, as Mediator, to be the apostle and high priest of our profession, and as such to authorize others to this office. He adds, Who raised him from the dead, both to acquaint us that herein God the Father gave a public testimony to Christ's being his Son and the promised Messiah, and also that, as his call to the apostleship was immediately from Christ, so it was after his resurrection from the dead, and when he had entered upon his exalted state; so that he had reason to look upon himself, not only as standing upon a level with the other apostles, but as in some sort preferred above them; for, whereas they were called by him when on earth, he had his call from him when in heaven. Thus does the apostle, being constrained to it by his adversaries, magnify his office, which shows that though men should by no means be proud of any authority they are possessed of, yet at certain times and upon certain occasions it may become needful to assert it. But, 2. He joins all the brethren that were with him in the inscription of the epistle, and writes in their name as well as his own. By the brethren that were with him may be understood either the Christians in common of that place where he now was, or such as were employed as ministers of the gospel. These, notwithstanding his own superior character and attainments, he is ready to own as his brethren; and, though he alone wrote the epistle, yet he joins them with himself in the inscription of it. Herein, as he shows his own great modesty and humility, and how remote he was from an assuming temper, so he might do this to dispose these churches to a greater regard to what he wrote, since hereby it would appear that he had their concurrence with him in the doctrine which he had preached, and was now about to confirm, and that it was no other than what was both published and professed by others as well as himself.

II. To whom this epistle is sent--to the churches of Galatia. There were several churches at that time in this country, and it should seem that all of them were more or less corrupted through the arts of those seducers who had crept in among them; and therefore Paul, on whom came daily the care of all the churches, being deeply affected with their state, and concerned for their recovery to the faith and establishment in it, writes this epistle to them. He directs it to all of them, as being all more or less concerned in the matter of it; and he gives them the name of churches, though they had done enough to forfeit it, for corrupt churches are never allowed to be churches: no doubt there were some among them who still continued in the faith, and he was not without hope that others might be recovered to it.

III. The apostolical benediction, v. 3. Herein the apostle, and the brethren who were with him, wish these churches grace and peace from God the Father, and from the Lord Jesus Christ. This is the usual blessing wherewith he blesses the churches in the name of the Lord--grace and peace. Grace includes God's good-will towards us and his good work upon us; and peace implies in it all that inward comfort, or outward prosperity, which is really needful for us; and they come from God the Father as the fountain, through Jesus Christ as the channel of conveyance. Both these the apostle wishes for these Christians. But we may observe, First grace, and then peace, for there can be no true peace without grace. Having mentioned the Lord Jesus Christ, he cannot pass without enlarging upon his love; and therefore adds (v. 4), Who gave himself for our sins, that he might deliver, &c. Jesus Christ gave himself for our sins, as a great sacrifice to make atonement for us; this the justice of God required, and to this he freely submitted for our sakes. One great end hereof was to deliver us from this present evil world; not only to redeem us from the wrath of God, and the curse of the law, but also to recover us from the corruption that is in the world through lust, and to rescue us from the vicious practices and customs of it, unto which we are naturally enslaved; and possibly also to set us free from the Mosaic constitution, for so aion houtos is used, 1 Cor. ii. 6, 8. 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; yea, hence we have encouragement to look upon God as our Father, for thus the apostle here represents him: as he is the Father of our Lord Jesus, so in and through him he is also the Father of all true believers, as our blessed Saviour himself acquaints us (John xx. 17), when he tells his disciples that he was ascending to his Father and their Father.

The apostle, having thus taken notice of the great love wherewith Christ hath loved us, concludes this preface with a solemn ascription of praise and glory to him (v. 5): To whom be glory for ever and ever. Amen. Intimating that on this account he is justly entitled to our highest esteem and regard. Or this doxology may be considered as referring both to God the Father and our Lord Jesus Christ, from whom he had just before been wishing grace and peace. They are both the proper objects of our worship and adoration, and all honour and glory are perpetually due to them, both on account of their own infinite excellences, and also on account of the blessings we receive from them.
Adam Clarke: Commentary on the Bible - 1831
1:1: Paul, an apostle, not of men - Not commissioned by any assembly or council of the apostles.
Neither by man - Nor by any one of the apostles; neither by James, who seems to have been president of the apostolic council at Jerusalem; nor by Peter, to whom, in a particular manner, the keys of the kingdom were intrusted.
But by Jesus Christ - Having his mission immediately from Christ himself, and God the Father who raised him from the dead, see Act 22:14, Act 22:15, and commanded him to go both to the Jews and to the Gentiles, to open their eyes, to turn them from darkness to light, and from the power of Satan unto God, that they might obtain remission of sins, and an inheritance among them that are sanctified. See Act 9:1, etc., and the notes there.
Albert Barnes: Notes on the Bible - 1834
1:1: Paul an apostle - See the note at Rom 1:1. This is the usual form in which he commences his epistles; and it was of special importance to commence the Epistle in this manner, because it was one design to vindicate his apostleship, or to show that he had received his commission directly from the Lord Jesus.
Not of men - "Not from ἀπ ̓ ap' men." That is, he was not "from" any body of people, or commissioned by people. The word apostle means "sent," and Paul means to say, that he was not "sent" to execute any purpose of human beings, or commissioned by them. His was a higher calling; a calling of God, and he had been sent directly by him. Of course, he means to exclude here all classes of people as having had anything to do in sending him forth; and, especially, he means to affirm, that he had not been sent out by the body of apostles at Jerusalem. This, it will be remembered (see the introduction to Galatians) was one of the charges of those who had perverted the Galatians from the faith which Paul had preached to them.
Neither by man - "Neither by or through δι ̓ di' the instrumentality of any man." Here he designs to exclude all people from having had any agency in his appointment to the apostolic office. He was neither sent out from any body of people to execute their purposes; nor did he receive his commission, authority, or ordination through the medium of any man. A minister of the gospel now receives his call from God, but he is ordained or set apart to his office by man. Matthias, the apostle chosen in the place of Judas Act 1:26, received his call from God, but it was by the vote of the body of the apostles. Timothy was also called of God, but he was appointed to his office by the laying on the hands of the presbytery; Ti1 4:14. But Paul here says, that he received no such commission as that from the apostles. They were not the means or the medium of ordaining him to his work. He had, indeed, together with Barnabas, been set apart at Antioch, by the brethren there Act 13:1-3, for a "special mission" in Asia Minor; but this was not an appointment to the apostleship. He had been restored to sight after the miraculous blindness produced by seeing the Lord Jesus on the way to Damascus, by the laying on of the hands of Ananias, and had received important instruction from him Act 9:17, but his commission as an apostle had been received directly from the Lord Jesus, without any intervening medium, or any form of human authority, Act 9:15; Act 22:17-21; Co1 9:1.
But by Jesus Christ - That is, directly by Christ. He had been called by him, and commissioned by him, and sent by him, to engage in the work of the gospel.
And God the Father - These words were omitted by Marcion, because, says Jerome he held that Christ raised himself from the dead. But there is no authority for omitting them. The sense is, that he had the highest possible authority for the office of an apostle; he had been called to it by God himself, who had raised up the Redeemer. It is remarkable here, that Paul associates Jesus Christ and God the Father, as having called and commissioned him. We may ask here, of one who should deny the divinity of Christ, how Paul could mention him as being equal with God in the work of commissioning him? We may ask further, how could he say that he had not received his call to this office from a man, if Jesus Christ were a mere man? That he was called by Christ, he expressly says, and strenuously maintains as a point of great importance. And yet, the very point and drift of his argument is, to show that he was not called by man. How could this be if Christ were a mere man?
Who raised him from the dead - See the notes at Act 2:24, Act 2:32. It is not quite clear why Paul introduces this circumstance here. It may have been:
(1) Because his mind was full of it. and he wished on all occasions to make that fact prominent;
(2) Because this was the distinguishing feature of the Christian religion, that the Lord Jesus had been raised up from the dead, and he wished, in the outset, to present the superiority of that religion which had brought life and immortality to light; and,
(3) Because he wished to show that he had received his commission from that same God who had raised up Jesus, and who was, therefore, the author of the true religion. His commission was from the Source of life and light, the God of the living and the dead; the God who was the Author of the glorious scheme which Rev_ealed life and immortality.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:1: an: Rom 1:1; Co1 1:1
not: Gal 1:11, Gal 1:12, Gal 1:17
neither: Act 1:16-26, Act 13:2-4
but: Act 9:6, Act 9:15, Act 9:16, Act 22:10, Act 22:14-21, Act 26:16-18; Rom 1:4, Rom 1:5; Co2 3:1-3; Eph 3:8; Ti1 1:11-14; Ti2 1:1; Tit 1:3
and: Mat 28:18-20; Joh 5:19, Joh 10:30, Joh 20:21
raised: Act 2:24-32, Act 3:15; Rom 4:24, Rom 4:25, Rom 10:9, Rom 14:9; Eph 1:19, Eph 1:20; Heb 13:20; Pe1 1:21; Rev 1:5, Rev 1:18, Rev 2:8
Geneva 1599
1:1 Paul, (1) an apostle, (not (a) of men, neither by (b) man, but by (c) Jesus Christ, and God the Father, who raised him from the dead;)
(1) A salutation which puts in a few words the sum of the apostle's doctrine, and also immediately from the beginning shows the gravity appropriate for the authority of an apostle, which he had to maintain against the false apostles.
(a) He shows who is the author of the ministry generally: for in this the whole ministry agrees, that whether they are apostles, or shepherds, or teachers, they are appointed by God.
(b) He mentions that man is not the instrumental cause: for this is a special right of the apostles, to be called directly from Christ.
(c) Christ no doubt is man, but he is also God, and head of the Church, and in this respect to be exempted out of the number of men.
John Gill
1:1 Paul an apostle, not of men, neither by man,.... The writer of this epistle, Paul, puts his name to it, as to all his epistles, excepting that to the Hebrews, if that be his, being neither afraid nor ashamed to own what is herein contained. He asserts himself to be "an apostle", which was the highest office in the church, to which he was immediately called by Christ, and confirmed in it by signs and wonders. This he chose to mention, because of the false teachers, who had insinuated he was no apostle, and not to be regarded; whereas he had received grace and apostleship from Christ, and was an apostle, "not of men", as were the apostles or messengers of the sanhedrim (a); See Gill on 2Cor 8:23 and as were the false apostles, who were sent out by men, who had no authority to send them forth: the apostle, as he did not take this honour to himself, did not thrust himself into this office, or run before he was sent; so he was not sent by men; he did not act upon human authority, or by an human commission: this is said in opposition to the false apostles, and to an unlawful investiture with the office of apostleship, and an usurpation of it, as well as to distinguish himself from the messengers and ambassadors of princes, who are sent with credentials by them to negotiate civil affairs for them in foreign courts, he being an ambassador of Christ; and from the messengers of churches, who were sometimes sent with assistance or advice to other churches; and he moreover says, "nor by man"; 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 Matthias 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, by any of the churches as common ministers are:
but by Jesus Christ; immediately, without the intervention of men, as appears from Acts 26:16. For what Ananias did upon his conversion was only putting his hands on him to recover his sight, and baptizing him; it was Christ that appeared to him personally, and made him a minister; and his separation with Barnabas, by the church, under the direction of the Holy Ghost, Acts 13:2 was to some particular work and service to be done by them, and not to apostleship, and which was long after Paul was made an apostle by Christ. Jesus Christ being here opposed to man, does not suggest that he was not a man, really and truly, for he certainly was; he partook of the same flesh and blood with us, and was in all things made like unto us, sin excepted; but that he was not a mere man, he was truly God as well as man; for as the raising him from the dead, in the next clause, shows him to be a man, or he could not have died; so his being opposed to man, and set in equality with God the Father, in this verse, and grace and peace being prayed for from him, as from the Father, Gal 1:4 and the same glory ascribed to him as to the Father, Gal 1:5 prove him to be truly and properly God. The apostle adds,
and God the Father; Christ and his Father being of the same nature and essence, power and authority, as they are jointly concerned and work together in the affairs or nature and Providence, so in those of grace; and particularly in constituting and ordaining apostles, and setting them in the church. This serves the more to confirm the divine authority under which Paul acted as an apostle, being not only made so by Christ, but also by God the Father, who is described as he,
who raised him from the dead; which is observed, not so much to express the divine power of the Father, or the glory of Christ, as raised from the dead, but to strengthen the validity of the apostle's character and commission as such; to whom it might have been objected, that he had not seen Christ in the flesh, nor familiarly conversed with him, as the rest of the apostles did: to which he was able to reply, that he was not called to be an apostle by Christ in his low and mean estate of humiliation, but by him after he was raised from the dead, and was set down at the right hand of God; who personally appeared to him in his glory, and was seen by him, and who made and appointed him his apostle, to bear his name before Gentiles, and kings, and the people of Israel; so that his call to apostleship was rather more grand and illustrious than that of any of the other apostles.
(a) Misn. Menachot, c. 10. sect. 3. & Yoma, c. 1. sect. 5.
John Wesley
1:1 Paul, an apostle - Here it was necessary for St. Paul to assert his authority; otherwise he is very modest in the use of this title. He seldom mentions it when he mentions others in the salutations with himself, as in the Epistles to the Philippians and Thessalonians; or when he writes about secular affairs, as in that to Philemon; nor yet in writing to the Hebrews because he was not properly their apostle. Not of men - Not commissioned from them, but from God the Father. Neither by man - Neither by any man as an instrument, but by Jesus Christ. Who raised him from the dead - Of which it was the peculiar business of an apostle to bear witness.
Robert Jamieson, A. R. Fausset and David Brown
1:1 SUPERSCRIPTION. GREETINGS. THE CAUSE OF HIS WRITING IS THEIR SPEEDY FALLING AWAY FROM THE GOSPEL HE TAUGHT. DEFENSE OF HIS TEACHING: HIS APOSTOLIC CALL INDEPENDENT OF MAN. (Gal. 1:1-24)
apostle--in the earliest Epistles, the two to the Thessalonians, through humility, he uses no title of authority; but associates with him "Silvanus and Timotheus"; yet here, though "brethren" (Gal 1:2) are with him, he does not name them but puts his own name and apostleship prominent: evidently because his apostolic commission needs now to be vindicated against deniers of it.
of--Greek, "from." Expressing the origin from which his mission came, "not from men," but from Christ and the Father (understood) as the source. "By" expresses the immediate operating agent in the call. Not only was the call from God as its ultimate source, but by Christ and the Father as the immediate agent in calling him (Acts 22:15; Acts 26:16-18). The laying on of Ananias' hands (Acts 9:17) is no objection to this; for that was but a sign of the fact, not an assisting cause. So the Holy Ghost calls him specially (Acts 13:2-3); he was an apostle before this special mission.
man--singular; to mark the contrast to "Jesus Christ." The opposition between "Christ" and "man," and His name being put in closest connection with God the Father, imply His Godhead.
raised him from the dead--implying that, though he had not seen Him in His humiliation as the other apostles (which was made an objection against him), he had seen and been constituted an apostle by Him in His resurrection power (Mt 28:18; Rom 1:4-5). Compare as to the ascension, the consequence of the resurrection, and the cause of His giving "apostles," Eph 4:11. He rose again, too, for our justification (Rom 4:25); thus Paul prepares the way for the prominent subject of the Epistle, justification in Christ, not by the law.
1:21:2: եւ որ ընդ իս են եղբարք ամենեքին, եկեղեցեացդ Գաղատացւոց[4174]։ [4174] Ոմանք. Եղբարք ամենեքեան, եկեղեցւոյդ Գա՛՛։
2 եւ բոլոր եղբայրները, որ ինձ հետ են, Գաղատիայի եկեղեցիների՛դ.
2 Եւ բոլոր եղբայրները, որոնք ինծի հետ են՝ Գաղատիոյ եկեղեցիներուդ.
եւ որ ընդ իս են եղբարք ամենեքին, եկեղեցեացդ Գաղատացւոց:

1:2: եւ որ ընդ իս են եղբարք ամենեքին, եկեղեցեացդ Գաղատացւոց[4174]։
[4174] Ոմանք. Եղբարք ամենեքեան, եկեղեցւոյդ Գա՛՛։
2 եւ բոլոր եղբայրները, որ ինձ հետ են, Գաղատիայի եկեղեցիների՛դ.
2 Եւ բոլոր եղբայրները, որոնք ինծի հետ են՝ Գաղատիոյ եկեղեցիներուդ.
zohrab-1805▾ eastern-1994▾ western am▾
1:22: и все находящиеся со мною братия--церквам Галатийским:
1:2  καὶ οἱ σὺν ἐμοὶ πάντες ἀδελφοί, ταῖς ἐκκλησίαις τῆς γαλατίας·
1:2. καὶ (and) οἱ (the-ones) σὺν (together) ἐμοὶ (unto-ME) πάντες ( all ) ἀδελφοί , ( brethrened ,"ταῖς (unto-the-ones) ἐκκλησίαις (unto-callings-out-unto) τῆς (of-the-one) Γαλατίας: (of-a-Galatia)
1:2. et qui mecum sunt omnes fratres ecclesiis GalatiaeAnd all the brethren who are with me: to the churches of Galatia.
2. and all the brethren which are with me, unto the churches of Galatia:
1:2. and all the brothers who are with me: to the churches of Galatia.
1:2. And all the brethren which are with me, unto the churches of Galatia:
And all the brethren which are with me, unto the churches of Galatia:

2: и все находящиеся со мною братия--церквам Галатийским:
1:2  καὶ οἱ σὺν ἐμοὶ πάντες ἀδελφοί, ταῖς ἐκκλησίαις τῆς γαλατίας·
1:2. et qui mecum sunt omnes fratres ecclesiis Galatiae
And all the brethren who are with me: to the churches of Galatia.
1:2. and all the brothers who are with me: to the churches of Galatia.
1:2. And all the brethren which are with me, unto the churches of Galatia:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. Ап. хочет сказать, что все, окружающие его в настоящее время, христиане (вместо "находившиеся" лучше перевести "находящиеся") сочувственно относятся к предпринятому им шагу по отношению к Галатским церквам и согласны с его взглядами.
Adam Clarke: Commentary on the Bible - 1831
1:2: And all the brethren which are with me - It is very likely that this refers to those who were his assistants in preaching the Gospel, and not to any private members of the Church.
Churches of Galatia - Galatia was a region or province of Asia Minor; there was neither city nor town of this name. See the preface. But as, in this province, St. Paul had planted several Churches, he directs the epistle to the whole of them; for it seems they were all pretty nearly in the same state, and needed the same instructions.
Albert Barnes: Notes on the Bible - 1834
1:2: And all the brethren which are with me - It was usual for Paul to associate with him the ministers of the gospel, or other Christians who were with him, in expressing friendly salutations to the churches to which he wrote, or as uniting with him, and concurring in the sentiments which he expressed. Though Paul claimed to be inspired, yet it would do much to conciliate favor for what he advanced, if others also concurred with what he said, and especially if they were known to the churches to which the epistles were written. Sometimes the names of others were associated with his in the Epistle; see the Co1 1:1 note; Phi 1:1 note; Col 1:1 note; Th1 1:1 note. Since we do not know where this epistle was written, of course we are ignorant who the "brethren" were, who are here referred to. They may have been ministers with Paul, or they may have been the private members of the churches. Commentators have been much divided in opinion on the subject; but all is conjecture. It is obviously impossible to determine.
Unto the churches - How many churches there were in Galatia is unknown. There were several cities in Galatia, as Ancyria, Tavia, Pessinus, etc. It is not improbable that a church had been established in each of the cities, and, since they were not far distant from each other, and the people had the same general character and habits, it is not improbable that they had fallen into the same errors. Hence, the Epistle is directed to them in common.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:2: all: Phi 2:22, Phi 4:21
churches: Act 9:31, Act 15:41, Act 16:5, Act 16:6, Act 18:23; Co1 16:1
John Gill
1:2 And all the brethren which are with me,.... Meaning either the brethren of the church where he was when he wrote this epistle, who were children of the same Father, regenerated by the same grace, belonged to the same family and household of God, and were heirs together of the grace of life; or else his fellow ministers, who were assisting to him in his work, and were companions with him in his travels, and whom he sometimes mentions by name and joins with him in his epistles, as Sosthenes, Silvanus, and Timothy; and the rather he takes notice of the brethren here, whoever are meant, to show that they agreed with him in the doctrines of grace he defends, and in the charges he brought against this church, and in the reproofs and advice he gave them; which he might suppose, and hope, would have the greater weight and influence upon them;
unto the churches of Galatia; Galatia was a country in the lesser Asia, inhabited by the Gauls, who coming thither out of Europe, mixed with the Grecians; whence it was first called Gallo Graecia, and afterwards Galatia; See Gill on Acts 16:6. The metropolis of it, as Pliny (b) says, was formerly Gordium, and the chief towns or cities, according to him, were Ancyra, Tavium, and Pessinus; and in some, or all of these places, it is very probable, were the churches here mentioned; See Gill on Acts 18:23. It seems there were more than one in this country; for the primitive churches were not national nor provincial, but congregational, consisting of persons called out of the world, and joined together in holy fellowship and who walked in the commandments and ordinances of the Lord: and though these churches had many among them that were disorderly, and were swerving from the faith of the Gospel, yet were not unchurched, but honoured still with the name of churches, there being no perfection to be expected in this state of things; as not in particular persons, so not in congregated bodies and societies; though it is observed by some, that they are barely called churches, without any additional epithets, as churches of God, beloved of God, called to be saints, faithful and sanctified in Christ, which are bestowed on other churches; whereby the apostle is thought to show his indignation and resentment at their principles and practices. For quickly after the Gospel was preached unto them, false teachers crept in among them, endeavouring to subvert it, by mixing it with the law, and joining Moses and Christ; and in which they very much succeeded; and is the reason of the apostle's writing this epistle.
(b) Nat. Hist. l. 5. c. 32.
John Wesley
1:2 And all the brethren - Who agree with me in what I now write.
Robert Jamieson, A. R. Fausset and David Brown
1:2 all the brethren--I am not alone in my doctrine; all my colleagues in the Gospel work, travelling with me (Acts 19:29, Gaius and Aristarchus at Ephesus: Acts 20:4, Sopater, Secundus, Timotheus, Tychicus, Trophimus, some, or all of these), join with me. Not that these were joint authors with Paul of the Epistle: but joined him in the sentiments and salutations. The phrase, "all the brethren," accords with a date when he had many travelling companions, he and they having to bear jointly the collection to Jerusalem [CONYBEARE and HOWSON].
the churches--Pessinus and Ancyra were the principal cities; but doubtless there were many other churches in Galatia (Acts 18:23; 1Cor 16:1). He does not attach any honorable title to the churches here, as elsewhere, being displeased at their Judaizing. See First Corinthians; First Thessalonians, &c. The first Epistle of Peter is addressed to Jewish Christians sojourning in Galatia (1Pet 1:1), among other places mentioned. It is interesting thus to find the apostle of the circumcision, as well as the apostle of the uncircumcision, once at issue (Gal 2:7-15), co-operating to build up the same churches.
1:31:3: Շնո՛րհք ընդ ձեզ եւ խաղաղութիւն յԱստուծոյ ՚ի Հօրէ, եւ ՚ի Տեառնէ մերմէ Յիսուսէ Քրիստոսէ[4175]. [4175] Ոմանք. ՅԱստուծոյ Հօրէ մերմէ՝ եւ ՚ի Տեառնէ Յիսուսէ Քրիստոսէ։
3 շնո՜րհ ընդ ձեզ եւ խաղաղութի՜ւն Հայր Աստծուց եւ մեր Տէր Յիսուս Քրիստոսից,
3 Շնորհք եւ խաղաղութիւն ձեզի Հօր Աստուծմէն ու մեր Տէր Յիսուս Քրիստոսէն,
շնորհք ընդ ձեզ եւ խաղաղութիւն յԱստուծոյ ի Հօրէ եւ ի Տեառնէ մերմէ Յիսուսէ Քրիստոսէ:

1:3: Շնո՛րհք ընդ ձեզ եւ խաղաղութիւն յԱստուծոյ ՚ի Հօրէ, եւ ՚ի Տեառնէ մերմէ Յիսուսէ Քրիստոսէ[4175].
[4175] Ոմանք. ՅԱստուծոյ Հօրէ մերմէ՝ եւ ՚ի Տեառնէ Յիսուսէ Քրիստոսէ։
3 շնո՜րհ ընդ ձեզ եւ խաղաղութի՜ւն Հայր Աստծուց եւ մեր Տէր Յիսուս Քրիստոսից,
3 Շնորհք եւ խաղաղութիւն ձեզի Հօր Աստուծմէն ու մեր Տէր Յիսուս Քրիստոսէն,
zohrab-1805▾ eastern-1994▾ western am▾
1:33: благодать вам и мир от Бога Отца и Господа нашего Иисуса Христа,
1:3  χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου ἰησοῦ χριστοῦ,
1:3. χάρις (a-granting) ὑμῖν (unto-ye) καὶ (and) εἰρήνη (a-peace) ἀπὸ (off) θεοῦ (of-a-Deity) πατρὸς (of-a-Father) ἡμῶν (of-us) καὶ (and) κυρίου (of-Authority-belonged) Ἰησοῦ (of-an-Iesous) Χριστοῦ, (of-Anointed,"
1:3. gratia vobis et pax a Deo Patre et Domino nostro Iesu ChristoGrace be to you, and peace from God the Father and from our Lord Jesus Christ,
3. Grace to you and peace from God the Father, and our Lord Jesus Christ,
1:3. Grace and peace to you from God the Father, and from our Lord Jesus Christ,
1:3. Grace [be] to you and peace from God the Father, and [from] our Lord Jesus Christ,
Grace [be] to you and peace from God the Father, and [from] our Lord Jesus Christ:

3: благодать вам и мир от Бога Отца и Господа нашего Иисуса Христа,
1:3  χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου ἰησοῦ χριστοῦ,
1:3. gratia vobis et pax a Deo Patre et Domino nostro Iesu Christo
Grace be to you, and peace from God the Father and from our Lord Jesus Christ,
1:3. Grace and peace to you from God the Father, and from our Lord Jesus Christ,
1:3. Grace [be] to you and peace from God the Father, and [from] our Lord Jesus Christ,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. Ап. не присоединяет, против своего обыкновения (ср. напр. вступление в посл. к Рим и 1: Кор), похвалы читателям за твердость их веры. Это показывает, что Ап. слишком сильно был огорчен поведением галатских христиан, которые в настоящее время держали сторону противников Павла - иудействующих. - Благодать и мир - ср. Рим I:7.
Adam Clarke: Commentary on the Bible - 1831
1:3: Grace be to you, etc. - See on Rom 1:7 (note).
Albert Barnes: Notes on the Bible - 1834
1:3: Grace be unto you ... - This is the usual apostolic salutation, imploring for them the blessing of God. See it fully explained in the notes at Rom 1:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:3: Rom 1:7-15; Co1 1:3; Co2 1:2, Co2 13:14; Eph 1:2; Phi 1:2; Col 1:2; Th1 1:1; Th2 1:2; Jo2 1:3
John Gill
1:3 Grace to be you,.... After the inscription above, in which the writer of the epistle, and the persons joined to him, are described, and the churches to whom it is written, follows the salutation in these words, and which is common to all the epistles of this apostle; of the sense of which; see Gill on Rom 1:7. The Alexandrian copy reads, "from God our Father, and the Lord Jesus Christ"; and the Ethiopic version reads, "our Father".
Robert Jamieson, A. R. Fausset and David Brown
1:3 from . . . from--Omit the second "from." The Greek joins God the Father and our Lord Jesus Christ in closet union, by there being but the one preposition.
1:41:4: որ ետ զանձն իւր վասն մեղաց մերոց, զի զմեզ փրկեսցէ՛ յաշխարհէ աստի չարէ, ըստ կամացն Աստուծոյ եւ Հօր մերոյ[4176]. [4176] Ոմանք. Աստուծոյ եւ Հօր մերում։
4 որ իր անձը տուեց մեր մեղքերի համար, որպէսզի մեզ փրկի ներկայ այս չար աշխարհից ըստ Աստծու եւ մեր Հօր կամքի,
4 Որ իր անձը տուաւ մեր մեղքերուն համար, որպէս զի մեզ փրկէ հիմակուան չար աշխարհէն՝ Աստուծոյ ու մեր Հօրը կամքին համեմատ,
որ ետ զանձն իւր վասն մեղաց մերոց, զի զմեզ փրկեսցէ յաշխարհէ աստի չարէ ըստ կամացն Աստուծոյ եւ Հօր մերոյ:

1:4: որ ետ զանձն իւր վասն մեղաց մերոց, զի զմեզ փրկեսցէ՛ յաշխարհէ աստի չարէ, ըստ կամացն Աստուծոյ եւ Հօր մերոյ[4176].
[4176] Ոմանք. Աստուծոյ եւ Հօր մերում։
4 որ իր անձը տուեց մեր մեղքերի համար, որպէսզի մեզ փրկի ներկայ այս չար աշխարհից ըստ Աստծու եւ մեր Հօր կամքի,
4 Որ իր անձը տուաւ մեր մեղքերուն համար, որպէս զի մեզ փրկէ հիմակուան չար աշխարհէն՝ Աստուծոյ ու մեր Հօրը կամքին համեմատ,
zohrab-1805▾ eastern-1994▾ western am▾
1:44: Который отдал Себя Самого за грехи наши, чтобы избавить нас от настоящего лукавого века, по воле Бога и Отца нашего;
1:4  τοῦ δόντος ἑαυτὸν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν ὅπως ἐξέληται ἡμᾶς ἐκ τοῦ αἰῶνος τοῦ ἐνεστῶτος πονηροῦ κατὰ τὸ θέλημα τοῦ θεοῦ καὶ πατρὸς ἡμῶν,
1:4. τοῦ (of-the-one) δόντος (of-having-had-given) ἑαυτὸν (to-self) ὑπὲρ (over) τῶν (of-the-ones) ἁμαρτιῶν (of-un-adjustings-along-unto) ἡμῶν (of-us) ὅπως (unto-which-whither) ἐξέληται ( it-might-have-had-sectioned-out ) ἡμᾶς (to-us) ἐκ (out) τοῦ (of-the-one) αἰῶνος (of-an-age) τοῦ (of-the-one) ἐνεστῶτος (of-having-had-come-to-stand-in) πονηροῦ (of-en-necessitated) κατὰ (down) τὸ (to-the-one) θέλημα (to-a-determining-to) τοῦ (of-the-one) θεοῦ (of-a-Deity) καὶ (and) πατρὸς (of-a-Father) ἡμῶν, (of-us,"
1:4. qui dedit semet ipsum pro peccatis nostris ut eriperet nos de praesenti saeculo nequam secundum voluntatem Dei et Patris nostriWho gave himself for our sins, that he might deliver us from this present wicked world, according to the will of God and our Father:
4. who gave himself for our sins, that he might deliver us out of this present evil world, according to the will of our God and Father:
1:4. who gave himself on behalf of our sins, so that he might deliver us from this present wicked age, according to the will of God our Father.
1:4. Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father:
Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father:

4: Который отдал Себя Самого за грехи наши, чтобы избавить нас от настоящего лукавого века, по воле Бога и Отца нашего;
1:4  τοῦ δόντος ἑαυτὸν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν ὅπως ἐξέληται ἡμᾶς ἐκ τοῦ αἰῶνος τοῦ ἐνεστῶτος πονηροῦ κατὰ τὸ θέλημα τοῦ θεοῦ καὶ πατρὸς ἡμῶν,
1:4. qui dedit semet ipsum pro peccatis nostris ut eriperet nos de praesenti saeculo nequam secundum voluntatem Dei et Patris nostri
Who gave himself for our sins, that he might deliver us from this present wicked world, according to the will of God and our Father:
1:4. who gave himself on behalf of our sins, so that he might deliver us from this present wicked age, according to the will of God our Father.
1:4. Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-5. Ап. конечно имеет здесь в виду иудействующих, которые, выставляя свое требование о том, что и в христианстве необходимо соблюдение обрядового закона Моисеева, этим самым как бы ослабляли силу искупительных заслуг Господа Иисуса Христа. Ап. говорит поэтому, что Христос "отдал Себя в жертву за грехи наши, для того чтобы согласно воле или решению нашего Бога и Отца, избавить нас от подчинения настоящему лукавому веку или, иначе, такому порядку жизни, при котором человек не мог не грешить". Если же Ап. называет этот порядок жизни "настоящим" (enestwV), то это не значит, что он еще продолжается: слово это равняется здесь выражению "сей" (Рим VIII:38; 1Кор.III:22) и представляет собою противоположность выражению "век будущий", как обозначается в Н. Завете времена мессианского спасения (Мф XII:32; Рим VIII:38). - Так как иудействующие, отнимая значение у заслуг Христа, вместе с этим унижали и Бога и Отца нашего, Который соблаговолил принять эти заслуги как вполне удовлетворяющую за грехи человечества жертву, то Ап. в конце приветствия воссылаеть славословие Богу и Отцу.
Adam Clarke: Commentary on the Bible - 1831
1:4: Who gave himself for our sins - Who became a sin-offering to God in behalf of mankind, that they might be saved from their sins.
Deliver us from this present evil world - These words cannot mean created nature, or the earth and its productions, nor even wicked men. The former we shall need while we live, the latter we cannot avoid; indeed they are those who, when converted, form the Church of God; and, by the successive conversion of sinners is the Church of Christ maintained; and the followers of God must live and labor among them, in order to their conversion. The apostle, therefore, must mean the Jews, and their system of carnal ordinances; statutes which were not good, and judgments by which they could not live; Eze 20:25; and the whole of their ecclesiastical economy, which was a burden neither they nor their fathers were able to bear, Act 15:10. Schoettgen contends that the word πονηρος, which we translate evil, should be translated laborious or oppressive, as it comes from πονος, labor, trouble, etc. The apostle takes occasion, in the very commencement of the epistle, to inform the Galatians that it was according to the will and counsel of God that circumcision should cease, and all the other ritual parts of the Mosaic economy; and that it was for this express purpose that Jesus Christ gave himself a sacrifice for our sins, because the law could not make the comers thereunto perfect. It had pointed out the sinfulness of sin, in its various ordinances, washings, etc.; and it had showed forth the guilt of sin in its numerous sacrifices; but the common sense, even of its own votaries, told them that it was impossible that the blood of bulls and goats should take away sin. A higher atonement was necessary; and when God provided that, all its shadows and representations necessarily ceased. See the note on Gal 4:3.
Albert Barnes: Notes on the Bible - 1834
1:4: Who gave himself for our sins - The reason why Paul so soon introduces this important doctrine, and makes it here so prominent, probably is, that this was the cardinal doctrine of the Christian religion, the great truth which was ever to be kept before the mind, and because this truth had been in fact lost sight of by them. They had embraced doctrines which tended to obscure it, or to make it void. They had been led into error by the Judaizing teachers, who held that it was necessary to be circumcised, and to conform to the whole Jewish ritual. Yet the tendency of all this was to obscure the doctrines of the gospel, and particularly the great truth that people can be justified only by faith in the blood of Jesus; Gal 5:4; compare Gal 1:6-7. Paul, therefore, wished to make this prominent - the very "starting point" in their religion; a truth never to be forgotten, that Christ gave himself for their sins, that he might deliver them from all the bad influences of this world, and from all the false systems of religion engendered in this world. The expression "who gave" (τοῦ δόντος tou dontos is one that often occurs in relation to the work of the Redeemer, where it is represented as a "gift," either on the part of God, or on the part of Christ himself; see note on Joh 3:16; compare Joh 4:10; Rom 4:25; Co2 9:15; Gal 2:20; Eph 5:25; Tit 2:14. This passage proves:
(1) That it was wholly voluntary on the part of the Lord Jesus. No one compelled him to come; no one could compel him. It is not too much to say, that God could not, and would not compel any innocent and holy being to undertake the great work of the atonement, and endure the bitter sorrows which were necessary to redeem man. God will compel the guilty to suffer, but he never will compel the innocent to endure sorrows, even on behalf of others. The whole work of redemption must be voluntary, or it could not be performed.
(2) it evinced great benevolence on the part of the Redeemer. He did not come to take upon himself unknown and unsurveyed woes. He did not go to work in the dark. He knew what was to be done. He knew just what sorrows were to be endured - how long, how keen, how awful. And yet, knowing this, he came resolved and prepared to endure all those woes, and to drink the bitter cup to the dregs.
(3) if there had not been this benevolence in his bosom, man must have perished foRev_er. He could not have saved himself; and he had no power or right to compel another to suffer on his behalf; and even God would not lay this mighty burden on any other, unless he was entirely willing to endure it. How much then do we owe to the Lord Jesus; and how entirely should we devote our lives to him who loved us, and gave himself for us. The word "himself," is rendered by the Syriac, "his life" (nafsh); and this is in fact the sense of the Greek, that he gave his "life" for our sins, or that he died in our stead. He gave his "life" up to toil, tears, privation, sorrow, and death, that he might redeem us. The phrase, "for our sins" (ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν huper tō n hamartiō n hē mō n), means the same as on account of; meaning, that the cause or reason why he gave himself to death, was our sins; that is, he died because we are sinners, and because we could be saved only by his giving himself up to death. Many mss. instead of (ὑπὲρ huper), here read (περὶ peri), but the sense is not materially varied. The Syriac translates it, "who gave himself instead of," by a word denoting that there was a "substitution" of the Redeemer in our place. The sense is, that the Lord Jesus became a vicarious offering, and died in the stead of sinners. It is not possible to express this idea more distinctly and unambiguously than Paul has done, in this passage. Sin was the procuring cause of his death; to make expiation for sin was the design of his coming; and sin is pardoned and removed only by his substituted suffering.
That he might deliver us - The word used here (ἐξέληται exelē tai) properly means, to pluck out, to tear out; to take out from a number, to select; then to rescue or deliver. This is the sense here. He came and gave himself that he might "rescue or deliver" us from this present evil world. It does not mean to take away by death, or to remove to another world, but that he might effect a separation between us and what the apostle calls here, "this present evil world." The grand purpose was, to rescue sinners from the dominion of this world, and to separate them unto God.
This present evil world - See Joh 17:15-16. Locke supposes, that by this phrase is intended the Jewish institutions, or the Mosaical age, in contradistinction from the age of the Messiah. Bloomfield supposes, that it means "the present state of being, this life, filled as it is with calamity, sin, and sorrow; or, rather, the sin itself, and the misery consequent upon it." Rosenmuller understands by it, "the men of this age, Jews, who reject the Messiah; and pagans, who are devoted to idolatry and crime." The word rendered "world" (αἰὼν aiō n), means properly "age," an indefinitely long period of time; then eternity, foRev_er. It then comes to mean the world, either present or future; and then the present world, as it is, with its cares, temptations, and desires; the idea of evil, physical and moral, being everywhere implied - Robinson, Lexicon; Mat 13:22; Luk 16:8; Luk 20:34; Rom 12:2. Here it means the world as it is, without religion, a world of bad passions, false opinions, corrupt desires; a world full of ambition, and of the love of pleasure, and of gold; a world where God is not loved or obeyed; a world where people are regardless of right, and truth, and duty; where they live for themselves, and not for God; in short, that great community, which in the Scriptures is called the world, in contradistinction from the kingdom of God. That world, that evil world, is fall of sin; and the object of the Redeemer was to "deliver" us from that; that is, to effect a separation between his followers and that. It follows, therefore, that his followers constitute a unique community, not governed by the pRev_ailing maxims, or influenced by the special feelings of the people of this world. And it follows, also, that if there is not in fact such a separation, then the purpose of the Redeemer's death, in regard to us, has not been effected, and we are still a part of that great and ungodly community, the world.
According to the will of God ... - Not by the will of man, or by his wisdom, but in accordance with the will of God. It was His purpose that the Lord Jesus should thus give himself; and his doing it was in accordance with His will, and was pleasing in His sight. The whole plan originated in the divine purpose, and has been executed in accordance with the divine will. If in accordance with His will, it is good, and is worthy of universal acceptation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:4: gave: Gal 2:20; Mat 20:28, Mat 26:28; Mar 10:45; Luk 22:19; Joh 10:11, Joh 10:17, Joh 10:18; Rom 4:25; Eph 5:2; Ti1 2:6; Tit 2:14; Heb 9:14, Heb 10:9, Heb 10:10; Pe1 2:24; Pe1 3:18; Jo1 2:2, Jo1 3:16; Rev 1:5
from: Gal 6:14; Isa 65:17; Joh 12:31, Joh 14:30, Joh 15:18, Joh 15:19, Joh 17:14, Joh 17:15; Rom 12:2; Co2 4:4; Eph 2:2, Eph 6:12; Heb 2:5, Heb 6:5; Jam 4:4; Jo1 2:15-17, Jo1 5:4, Jo1 5:5, Jo1 5:19; Jo1 5:20; Rev 5:9, Rev 7:9
according: Psa 40:8; Mat 26:42; Luk 22:42; Joh 5:30, Joh 6:38, Joh 14:30, Joh 14:31; Rom 8:3, Rom 8:27, Rom 8:32; Eph 1:3, Eph 1:11; Heb 10:4-10
our: Mat 6:9; Rom 1:7; Eph 1:2; Phi 4:20; Th1 3:11, Th1 3:13; Th2 2:16
Geneva 1599
1:4 (2) Who gave himself for our sins, that he might deliver us from this present evil (d) world, according to the will of God and our Father:
(2) The sum of the true Gospel is this, that Christ by his offering alone saves us who are chosen out of the world, by the free decree of God the Father.
(d) Out of that most corrupt state which is without Christ.
John Gill
1:4 Who gave himself for our sins,.... The antecedent to the relative "who, is our Lord Jesus Christ", Gal 1:3 and the words are an illustration of the good will of God the Father, and of the grace and love of Christ, in the gift of himself, for the sins of his people: he did not merely give, "sua, his own things", what were his properly, but, "se, himself"; not the world, and the fulness of it, gold, silver, and such like corruptible things; no, nor men for them, and people for their lives; nor angels, his creatures, and ministering spirits; but his own self, his life, his flesh, his blood, his body, and soul, his whole human nature, and this as in union with himself, a divine person, the eternal Son of God. He gave himself freely, cheerfully, voluntarily, into the hands of men, justice, and death itself, as a sacrifice for sin, to expiate it, make reconciliation and atonement for it, which could not be done by the sacrifices of the legal dispensation; to procure the remission of it, which could not be had without shedding or blood; and utterly to take it away, finish it, and make an end of it, and abolish it, so as that it might never rise any more to the condemnation of his people: and this reached to "sins" of all sorts, not only original, but actual, and these of thought, word, and deed; and this oblation of himself upon the cross, was not for any sin of his own, who had none, nor for the sins of angels, of whom he was no Redeemer aud Saviour, but "for our sins"; not the sins of the apostles, or of the Jews only, nor yet of all mankind, but of God's elect, called the friends of Christ, his sheep and church, for whom he gave himself; and his end in so doing was,
that he might deliver us from this present evil world; by which is meant, either the Jewish world, or church state, in which were a worldly sanctuary, and which were subject to ceremonies and traditions, called the elements and rudiments of the world; and who were possessed of worldly notions, and in expectation of a worldly kingdom to be set up by the Messiah; and both in principle and in practice were sadly degenerated, and were become very evil and wicked: or the present age and generation of men, whether of Jews or Gentiles, which was so corrupt, as the like was never known; or in general the present world, and the men of it, in distinction either from the world before the flood, as in 2Pet 3:5 or rather from the new heavens and earth, which will be after the present ones, and wherein will dwell righteousness; or, in a word, from the world which is to come, as they are frequently opposed in Scripture: and which is said to be "evil", not with respect to the matter, that being all very good, as created by God; but with respect to the men of it, who lie in wickedness, under the power of the wicked one, and of their own sins; and to the things which are in it, all which are the lust of the flesh, the lust of the eyes, and the pride of life. Now Christ gave himself a sacrifice for the sins of his people, that as in consequence of this they might be delivered and saved from the damning power, so from the governing power and influence of all that is evil in this present world; as from Satan, the god of it, who has usurped a power over it; from the lusts that are predominant in it; from the vain conversation of the men of it; from the general conflagration of it at the last day, and from the perdition of ungodly men, and their eternal destruction in hell: and all this is
according to the will of God, and our Father, It was by the determinate counsel and foreknowledge of God that Christ was delivered up into the hands of wicked men, and put to death by them; it was his will of purpose and decree, to deliver him up into the hands of justice and death, and that he should give himself sacrifice for sin; yea, it was his will of command, that he should lay down his life for his sheep, to which he was obedient; it was his pleasure, it was what was agreeable to him, was to his good liking, that he should die for the sins of his people; it was owing to the love of God, who is our Father in Christ, and by adopting grace, and not to any worth or desert of ours, that Christ gave himself for us; as his own love, so his Father's will, were what solely moved him to it.
John Wesley
1:4 That he might deliver us from the present evil world - From the guilt, wickedness, and misery wherein it is involved, and from its vain and foolish customs and pleasures. According to the will of God - Without any merit of ours. St. Paul begins most of his epistles with thanksgiving; but, writing to the Galatians, he alters his style, and first sets down his main proposition, That by the merits of Christ alone, giving himself for our sins, we are justified: neither does he term them, as he does others, either saints," elect," or churches of God."
Robert Jamieson, A. R. Fausset and David Brown
1:4 gave himself-- (Gal 2:20); unto death, as an offering. Found only in this and the Pastoral Epistles. The Greek is different in Eph 5:25 (see on Eph 5:25).
for our sins--which enslaved us to the present evil world.
deliver us from this--Greek, "out of the," &c. The Father and Son are each said to "deliver us," &c. (Col 1:13): but the Son, not the Father, gave Himself for us in order to do so, and make us citizens of a better world (Phil 3:20). The Galatians in desiring to return to legal bondage are, he implies, renouncing the deliverance which Christ wrought for us. This he more fully repeats in Gal 3:13. "Deliver" is the very word used by the Lord as to His deliverance of Paul himself (Acts 26:17): an undesigned coincidence between Paul and Luke.
world--Greek, "age"; system or course of the world, regarded from a religious point of view. The present age opposes the "glory" (Gal 1:5) of God, and is under the authority of the Evil One. The "ages of ages" (Greek, Gal 1:5) are opposed to "the present evil age."
according to the will of God and our Father--Greek, "of Him who is at once God [the sovereign Creator] and our Father" (Jn 6:38-39; Jn 10:18, end). Without merit of ours. His sovereignty as "GOD," and our filial relation to Him as "OUR FATHER," ought to keep us from blending our own legal notions (as the Galatians were doing) with His will and plan. This paves the way for his argument.
1:51:5: որում փա՛ռք յաւիտեանս. ամէն[4177]։ [4177] Ոմանք յաւելուն. Յաւիտեանս յաւիտենից՝ ամէն։
5 նրան փա՜ռք յաւիտեանս յաւիտենից: Ամէն:
5 Որուն փառք յաւիտեանս յաւիտենից։ Ամէն։
որում փառք յաւիտեանս յաւիտենից: Ամէն:

1:5: որում փա՛ռք յաւիտեանս. ամէն[4177]։
[4177] Ոմանք յաւելուն. Յաւիտեանս յաւիտենից՝ ամէն։
5 նրան փա՜ռք յաւիտեանս յաւիտենից: Ամէն:
5 Որուն փառք յաւիտեանս յաւիտենից։ Ամէն։
zohrab-1805▾ eastern-1994▾ western am▾
1:55: Ему слава во веки веков. Аминь.
1:5  ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων· ἀμήν.
1:5. ᾧ (unto-which) ἡ (the-one) δόξα (a-recognition) εἰς (into) τοὺς (to-the-ones) αἰῶνας (to-ages) τῶν (of-the-ones) αἰώνων: (of-ages) ἀμήν. (amen)
1:5. cui est gloria in saecula saeculorum amenTo whom is glory for ever and ever. Amen.
5. to whom the glory for ever and ever. Amen.
1:5. To him is glory forever and ever. Amen.
1:5. To whom [be] glory for ever and ever. Amen.
To whom [be] glory for ever and ever. Amen:

5: Ему слава во веки веков. Аминь.
1:5  ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων· ἀμήν.
1:5. cui est gloria in saecula saeculorum amen
To whom is glory for ever and ever. Amen.
1:5. To him is glory forever and ever. Amen.
1:5. To whom [be] glory for ever and ever. Amen.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:5: To whom be glory for ever - Let him have the glory to whom alone it is due, for having delivered us from the present evil world, and from all bondage to Mosaic rites and ceremonies.
Albert Barnes: Notes on the Bible - 1834
1:5: To whom be glory ... - Let Him have all the praise and honor of the plan and its execution. It is not uncommon for Paul to introduce an ascription of praise in the midst of an argument: see the note at Rom 1:25. It results from the strong desire which he had, that all the glory should be given to God, and showed that he believed that all blessings had their origin in God, and that God should be always acknowledged.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:5: whom: Ch1 29:13; Psa 41:13, Psa 72:19; Isa 24:15, Isa 42:12; Mat 6:13; Luk 2:14; Rom 11:36, Rom 16:27; Eph 1:12; Phi 4:20; Ti1 1:17; Ti2 4:18; Heb 13:21; Pe1 5:11; Pe2 3:18; Jde 1:25; Rev 4:9-11, Rev 5:12, Rev 7:12, Rev 14:7
Amen: Mat 28:20
John Gill
1:5 To whom be glory for ever and ever. Amen. That is, either to Christ, who gave himself to expiate the sins of his people, on the account of which all honour and glory are due to him from them; or to God the Father, according to whose will of purpose and command Christ gave himself, for which glory ought to be ascribed unto him; and it may well be thought, that both are taken into this doxology: the Father is to be glorified, who of his everlasting love, and free favour, did in his eternal purposes and decrees in his counsel and covenant, so wisely frame and order things, that his own Son should be given to be an offering for sin; and Christ is to be glorified, that he, of his free rich grace and love, agreed to give himself, and did give himself to be a ransom for his people, which has been testified in due time. This ascription of glory to both shows the greatness of the blessing, and the grateful sense which all interested in it ought to bear upon their minds continually, "for ever and ever"; or "to the ages of ages", a Jewish phrase, the same with (c). To which the apostle adds his "Amen", as joining with all the saints, above or below, in ascribing salvation, and the glory of it, to him that sits upon the throne, and to the Lamb for ever and ever.
(c) Zohar in Gen. fol. 72. 3.
John Wesley
1:5 To whom be glory - For this his gracious will.
Robert Jamieson, A. R. Fausset and David Brown
1:5 be glory--rather, as Greek, "be the glory"; the glory which is peculiarly and exclusively His. Compare Note, see on Eph 3:21.
1:61:6: Զարմանամ՝ զի այդպէս վաղվաղակի փոփոխիք յայնմանէ որ կոչեացն զձեզ ՚ի շնորհսն Քրիստոսի՝ յայլ աւետարան[4178]. [4178] Ոմանք. Զարմանամք զի... ՚ի շնորհն Քրիստոսի։
6 Զարմանում եմ, որ այդպէս շուտ լքում էք նրան, ով Քրիստոսի շնորհով կանչեց ձեզ եւ դառնում էք դէպի ուրիշ աւետարան.
6 Կը զարմանամ որ շուտով կը լքէք այն մէկը, որ ձեզ Քրիստոսի շնորհքին կանչեց եւ կը դառնաք ուրիշ աւետարանի.
Զարմանամ զի այդպէս վաղվաղակի փոփոխիք յայնմանէ որ կոչեացն զձեզ ի շնորհսն Քրիստոսի յայլ աւետարան:

1:6: Զարմանամ՝ զի այդպէս վաղվաղակի փոփոխիք յայնմանէ որ կոչեացն զձեզ ՚ի շնորհսն Քրիստոսի՝ յայլ աւետարան[4178].
[4178] Ոմանք. Զարմանամք զի... ՚ի շնորհն Քրիստոսի։
6 Զարմանում եմ, որ այդպէս շուտ լքում էք նրան, ով Քրիստոսի շնորհով կանչեց ձեզ եւ դառնում էք դէպի ուրիշ աւետարան.
6 Կը զարմանամ որ շուտով կը լքէք այն մէկը, որ ձեզ Քրիստոսի շնորհքին կանչեց եւ կը դառնաք ուրիշ աւետարանի.
zohrab-1805▾ eastern-1994▾ western am▾
1:66: Удивляюсь, что вы от призвавшего вас благодатью Христовою так скоро переходите к иному благовествованию,
1:6  θαυμάζω ὅτι οὕτως ταχέως μετατίθεσθε ἀπὸ τοῦ καλέσαντος ὑμᾶς ἐν χάριτι [χριστοῦ] εἰς ἕτερον εὐαγγέλιον,
1:6. Θαυμάζω (I-marvel-to) ὅτι (to-which-a-one) οὕτως (unto-the-one-this) ταχέως (unto-quick) μετατίθεσθε ( ye-place-with ) ἀπὸ (off) τοῦ (of-the-one) καλέσαντος (of-having-called-unto) ὑμᾶς (to-ye) ἐν (in) χάριτι (unto-a-granting) Χριστοῦ (of-Anointed) εἰς (into) ἕτερον (to-different) εὐαγγέλιον, (to-a-goodly-messagelet,"
1:6. miror quod sic tam cito transferimini ab eo qui vos vocavit in gratiam Christi in aliud evangeliumI wonder that you are so soon removed from him that called you into the grace of Christ, unto another gospel.
6. I marvel that ye are so quickly removing from him that called you in the grace of Christ unto a different gospel;
1:6. I wonder that you have been so quickly transferred, from him who called you into the grace of Christ, over to another gospel.
1:6. I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel:
I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel:

6: Удивляюсь, что вы от призвавшего вас благодатью Христовою так скоро переходите к иному благовествованию,
1:6  θαυμάζω ὅτι οὕτως ταχέως μετατίθεσθε ἀπὸ τοῦ καλέσαντος ὑμᾶς ἐν χάριτι [χριστοῦ] εἰς ἕτερον εὐαγγέλιον,
1:6. miror quod sic tam cito transferimini ab eo qui vos vocavit in gratiam Christi in aliud evangelium
I wonder that you are so soon removed from him that called you into the grace of Christ, unto another gospel.
1:6. I wonder that you have been so quickly transferred, from him who called you into the grace of Christ, over to another gospel.
1:6. I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-10. Указывая на повод, по какому он обращается к Галатам с посланием, Ап. говорит, что Галаты позволили лжеучителям отвлекать себя от Бога, Который призвал их к общению с Собою во Христе. При этом он упоминает о том, что Галаты стали на сторону противников Павла. Итак отдаление от Бога и Христа и в то же время потеря доверия к их просветителю Павлу - вот что побуждает Апостола обратиться к Галатам с словом строгого увещания.

6. От призвавшего - от Бога (ср. 1: Сол II:12; Еф IV:4). - Благодатью Христовою. Последнее выражение (Сristou) новейшими исследователями текста признается неподлинным (см. Цана стр. 44: с указанием на древнейшие кодексы, в которых нет этого выражения). Если же читать просто "благодатью", то под призвавшим можно разуметь Самого Христа. - Так скоро, т. е. так быстро, нисколько не раздумывая. - Ко иному благовествованию, т. е. к новому вновь появившемуся (eteroV - обозначает различие только в количестве или времени происхождения). Иудействующие пришли в Галатию с другим или вторым благовествованием о Христе, объявляя этим самым прежнее благовествование Апостола Павла недостаточным. Может быть они говорили, что Ап. забыл сообщить Галатам о том, что Христос всегда выступал, как признающий вечное значение закона Моисеева (Мф XVII-XIX). Они советовали Галатам совсем забыть проповедь Павла как недостаточно освещающую дело Христово.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Apostle's Concern at Their Defection.A. D. 56.
6 I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: 7 Which is not another; but there be some that trouble you, and would pervert the gospel of Christ. 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. 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.

Here the apostle comes to the body of the epistle; and he begins it with a more general reproof of these churches for their unsteadiness in the faith, which he afterwards, in some following parts of it, enlarges more upon. Here we may observe,

I. How much he was concerned at their defection: I marvel, &c. It filled him at once with the greatest surprise and sorrow. Their sin and folly were that they did not hold fast the doctrine of Christianity as it had been preached to them, but suffered themselves to be removed from the purity and simplicity of it. And there were several things by which their defection was greatly aggravated; as, 1. That they were removed from him that had called them; not only from the apostle, who had been the instrument of calling them into the fellowship of the gospel, but from God himself, by whose order and direction the gospel was preached to them, and they were invited to a participation of the privileges of it: so that herein they had been guilty of a great abuse of his kindness and mercy towards them. 2. That they had been called into the grace of Christ. As the gospel which had been preached to them was the most glorious discovery of divine grace and mercy in Christ Jesus; so thereby they had been called to partake of the greatest blessings and benefits, such as justification, and reconciliation with God here, and eternal life and happiness hereafter. These our Lord Jesus has purchased for us at the expense of his precious blood, and freely bestows upon all who sincerely accept of him: and therefore, in proportion to the greatness of the privilege they enjoyed, such were their sin and folly in deserting it and suffering themselves to be drawn off from the established way of obtaining these blessings. 3. That they were so soon removed. In a very little time they lost that relish and esteem of this grace of Christ which they seemed to have, and too easily fell in with those who taught justification by the works of the law, as many did, who had been bred up in the opinions and notions of the Pharisees, which they mingled with the doctrine of Christ, and so corrupted it; and this, as it was an instance of their weakness, so it was a further aggravation of their guilt. 4. That they were removed to another gospel, which yet was not another. Thus the apostle represents the doctrine of these judaizing teachers; he calls it another gospel, because it opened a different way of justification and salvation from that which was revealed in the gospel, namely, by works, and not by faith in Christ. And yet he adds, "Which is not another--you will find it to be no gospel at all--not really another gospel, but the perverting of the gospel of Christ, and the overturning of the foundations of that"--whereby he intimates that those who go about to establish any other way to heaven than what the gospel of Christ has revealed are guilty of a gross perversion of it, and in the issue will find themselves wretchedly mistaken. Thus the apostle endeavours to impress upon these Galatians a due sense of their guilt in forsaking the gospel way of justification; and yet at the same time he tempers his reproof with mildness and tenderness towards them, and represents them as rather drawn into it by the arts and industry of some that troubled them than as coming into it of their own accord, which, though it did not excuse them, yet was some extenuation of their fault. And hereby he teaches us that, in reproving others, as we should be faithful, so we should also be gentle, and endeavour to restore them in the spirit of meekness, ch. vi. 1.

II. How confident he was that the gospel he had preached to them was the only true gospel. He was so fully persuaded of this that he pronounced an anathema upon those who pretended to preach any other gospel (v. 8), and, to let them see that this did not proceed from any rashness or intemperate zeal in him, he repeated it, v. 9. This will not justify our thundering out anathemas against those who differ from us in minor things. It is only against those who forge a new gospel, who overturn the foundation of the covenant of grace, by setting up the works of the law in the place of Christ's righteousness, and corrupting Christianity with Judaism, that Paul denounces this. He puts the case: "Suppose we should preach any other gospel; nay, suppose an angel from heaven should:" not as if it were possible for an angel from heaven to be the messenger of a lie; but it is expressed so the more to strengthen what he was about to say. "If you have any other gospel preached to you by any other person, under our name, or under colour of having it from an angel himself, you must conclude that you are imposed upon: and whoever preaches another gospel lays himself under a curse, and is in danger of laying you under it too."
Adam Clarke: Commentary on the Bible - 1831
1:6: I marvel that ye are so soon removed - It was a matter of wonder to the apostle that a people, so soundly converted to God, should have so soon made shipwreck of their faith. But mutability itself has not a more apt subject to work upon than the human heart; the alternate workings of different passions are continually either changing the character, or giving it a different colouring. Reason, not passion, the word of God, not the sayings of men, should alone be consulted in the concerns of our salvation.
From him that called you - The apostle seems here to mean himself. He called them into the grace of Christ; and they not only abandoned that grace, but their hearts became greatly estranged from him; so that, though at first they would have plucked out their eyes for him, they at last counted him their enemy, Gal 4:14-16.
Another gospel - It is certain that in the very earliest ages of the Christian Church there were several spurious gospels in circulation, and it was the multitude of these false or inaccurate relations that induced St. Luke to write his own. See Luk 1:1. We have the names of more than seventy of these spurious narratives still on record, and in ancient writers many fragments of them remain; these have been collected and published by Fabricius, in his account of the apocryphal books of the New Testament, 3 vols. 8vo. In some of these gospels, the necessity of circumcision, and subjection to the Mosaic law in unity with the Gospel, were strongly inculcated. And to one of these the apostle seems to refer.
Albert Barnes: Notes on the Bible - 1834
1:6: I marvel - I wonder. It is remarked by Luther (his commentary at the place) that Paul uses as mild a word as possible here. He does not employ the language of severe reproof, but he expresses his astonishment that the thing should have occurred. He was deeply affected and amazed, that such a thing could have happened. They had cordially embraced the gospel; they had manifested the tenderest attachment for him; they had given themselves to God, and yet in a very short time they had been led wholly astray, and had embraced opinions which tended wholly to pervert and destroy the gospel. They had shown an instability and inconstancy of character, which was to him perfectly surprising.
That ye are so soon - This proves that the Epistle was written not long after the gospel was first preached to them. According to the general supposition, it could not have been more than from two to five years. Had it been a long and gradual decline; had they been destitute for years of the privileges of the gospel; or had they had time to forget him who had first preached to them, it would not have been a matter of surprise. But when it occurred in a few months; when their once ardent love for Paul, and their confidence in him had so soon vanished, or their affections become alienated, and when they had so soon embraced opinions tending to, set the whole gospel aside, it could not but excite Paul's wonder. Learn hence, that men, professedly pious, and apparently ardently attached to the gospel, may become soon perverted in their views, and alienated from those who had called them into the gospel, and whom they professed tenderly to love. The ardor of the affections becomes cool, and some artful, and zealous, and plausible teachers of error seduce the mind, corrupt the heart, and alienate the affections. Where there is the ardor of the first love to God, there is also an effort soon made by the adversary, to turn away the heart from him; and young converts are commonly soon attacked in some plausible manner, and by art and arguments adapted to turn away their minds from the truth, and to alienate the affections from God.
So soon removed - Luther remarks that this is also a mild and gentle term. It implies that foreign influence had been used to turn away their minds from the truth. The word used here (μετατίθεσθε metatithesthe) means, "to transpose; to put in another place;" and then, "to go over from one party to another." Their affections had become transferred to other doctrines than those which they had at first embraced, and they had moved off from the only true foundation, to one which would give them no support.
From him that called you - There has been great difference of opinion in regard to the sense of this passage. Some have supposed, that it refers to God; others to Christ; others to Paul himself. Either supposition makes good sense, and conveys an idea not contrary to the Scriptures in other places. Doddridge, Chandler, Clarke, Macknight, Locke, and some others refer it to Paul; Rosenmuller, Koppe, and others, suppose it refers to God; and others refer it to the Redeemer. The Syriac renders it thus: "I marvel that ye are so soon turned away from that Messiah (Christ) who has called you." etc. It is not possible, perhaps, to determine the true sense. It does not seem to me to refer to Paul, as the main object of the Epistle is, not to show that they had removed from "him," but from the "gospel" - a far more grievous offence; and it seems to me that it is to he referred to God. The reasons are:
(1) That he who had called them, is said to have called them "into the grace of Christ," which would be hardly said of Christ himself; and,
(2) That the work of calling people is usually in the Scriptures attributed to God; Th1 2:12; Th1 5:24; Th2 2:14; Ti2 1:9.
Into the grace of Christ - Locke renders this, "into the covenant of grace which is by Christ." Doddridge understands it of the method of salvation which is by or through the grace of Christ. There is no doubt that it refers to the plan of salvation which is by Christ, or in Christ; and the main idea is, that the scheme of salvation which they had embraced under his instruction, was one which contemplated salvation only by the grace or favor of Christ; and that from that they had been removed to another scheme, essentially different, where the grace of Christ was made useless and void. It is Paul's object to show that the true plan makes Christ the great and prominent object; and that the plan which they had embraced was in this respect wholly different.
Unto another gospel - A gospel which destroys the grace of Christ; which proclaims salvation on other terms than simple dependence on the merits of the Lord Jesus; and which has introduced the Jewish rites and ceremonies as essential, in order to obtain salvation. The apostle calls that scheme the "gospel," because it pretended to be; it was preached by those who claimed to be preachers of the gospel; who alleged that they had come direct from the apostles at Jerusalem, and who pretended to declare the method of salvation. It claimed to be the gospel, and yet it was essentially unlike the plan which he had preached as constituting the gospel. That which he preached, inculcated the entire dependence of the sinner on the merits and grace of Christ; that system had introduced dependence on the observance of the rites of the Mosaic system, as necessary to salvation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:6: marvel: Mar 6:6; Joh 9:30
so: Gal 3:1-5, Gal 4:9-15, Gal 5:4, Gal 5:7; Psa 106:13; Isa 29:13; Jer 2:12, Jer 2:13
that called: Gal 5:8; Co1 4:15; Th2 2:14; Ti2 1:9; Pe1 1:15; Pe2 1:3
the grace: Act 15:11; Rom 5:2; Ti1 1:14; Ti2 2:1; Rev 22:21
unto: Rom 10:3; Co2 11:4
Geneva 1599
1:6 (3) I marvel that ye are so soon (e) removed from him that called you into the grace of Christ unto another gospel:
(3) The first part of the epistle, in which he witnesses that he is an apostle, nothing inferior to those chief disciples of Christ, and wholly agreeing with them, whose names the false apostles abused. And he begins with chiding, reproving them of unsteadiness, because they gave ear so easily to those who perverted them and drew them away to a new gospel.
(e) He uses the passive voice to cast the fault upon the false apostles, and he uses the present voice to show them that it was not completely done, but in the process of being done.
John Gill
1:6 I marvel that ye are so soon removed,.... The apostle now enters on the subject matter of this epistle, and opens the occasion and design of it, which were to reprove the Galatians for their instability in the Gospel; and, if possible, to reclaim them, who were removed, or removing from the simplicity of it; and which was very surprising to the apostle, who had entertained a good opinion of them, looked upon them as persons called by the grace of God, well established in the doctrines of the Gospel, and in no danger of being carried away with the error of the wicked the person from whom he says they were removed is,
from him that called you into the grace of Christ; by whom is meant, not the apostle himself, who had been an instrument in the calling of them to the knowledge of Christ, and the participation of his grace, and from whose Gospel, or the Gospel as preached by him, in its clearness and purity, they were now departing; but either Christ, and so the Syriac and Arabic versions read the words, "from Christ who called you by own grace"; or rather God the Father, and some copies read, "into", or "by the grace of God": to whom calling is most commonly ascribed in the sacred writings: and which is to be understood, not of a ministerial call, or a call to preach the Gospel of Christ; though there might be some in these churches who were called both internally and externally to that sacred office; nor a mere outward call by the ministry: for though doubtless there might be some among them who were only so called, yet as much as they were under profession of Christ, and nothing appearing to the contrary, they were all in a judgment of charity looked upon as effectually called by the grace of God; which calling is here meant: for they were called "into the grace of Christ"; some read it, "in", or "by the grace of Christ": referring it either to the moving cause of calling, which is not the works and merits of men, but the free grace and favour of God in Christ; or to the efficient cause of it, which is not the power and will of man, but the efficacious grace of Christ, through the powerful operations of his Spirit: but the words are well rendered, "into the grace of Christ"; that is, to the enjoyment of the fulness of grace which is in Christ; of all the blessings of grace he has in his hands; such as justification, peace, pardon, atonement, wisdom, strength, joy, comfort, and every supply of grace; and particularly fellowship with him, into which the saints are called, and than which nothing is more desirable: but the difficulty is, how such persons can be said to be removed from God, who has thus called them to partake of grace in Christ. They are not, nor can they be removed from the everlasting and unchangeable love of God to them in Christ, of which their calling is a fruit, effect, and evidence; nor from their covenant interest in him, which is immovable and inviolable; nor from a state of justification, in which they openly are, who in the effectual calling have passed from death to life, and so shall never enter into condemnation; nor from the family and household of God, in which they are; no, nor from the grace of calling with which they are called by God, and which has eternal salvation inseparably connected with it; but this must be understood doctrinally of their removal from the Gospel of Christ, though not of a total and final one. It is observed by some, that the word used is in the present tense, and shows that they were not gone off from the Gospel, but were upon going, so that the apostle had some hopes, yea, confidence of their being restored, Gal 5:10. And besides, though such as are truly called by grace cannot be finally and totally deceived by false prophets and false teachers, yet they may be greatly unhinged by them, and may fall from some degree of steadfastness in the doctrine of faith, which was the case of these Galatians: but what increased the apostle's surprise, and aggravated their sin and weakness, was, that they were "so soon" removed from the simplicity of the Gospel; he having been with them but a few years before, and preached the Gospel to them, which the means of their conversion, and of planting churches among them; at least he had lately paid them a visit, when he afresh strengthened them in the faith of the Gospel, Acts 18:23. Or this may regard that easiness of mind which appeared in them, who upon the first attack of them by the false teachers, were weakly and cowardly giving up their faith, and at once giving into the notions of these men, as soon as they were proposed unto them. That which they are said to be removed
unto is
another Gospel, different from that, and very unlike to what had been preached to them, and they had received; which had nothing of the grace of Christ, of the doctrines and blessings of grace that had, by which they were called; very different from the Gospel of Christ, and his apostles, insomuch that it did not deserve the name of a Gospel; and the apostle calls it so, not that he thought it to be one, but because it was in the opinion of others, and was so styled by the false apostles; wherefore, by way of concession, he so calls it, though he immediately corrects it.
John Wesley
1:6 I marvel that ye are removed so soon - After my leaving you. From him who called you by the grace of Christ - His gracious gospel, and his gracious power.
Robert Jamieson, A. R. Fausset and David Brown
1:6 Without the usual expressions of thanksgiving for their faith, &c., he vehemently plunges into his subject, zealous for "the glory" of God (Gal 1:5), which was being disparaged by the Galatians falling away from the pure Gospel of the "grace" of God.
I marvel--implying that he had hoped better things from them, whence his sorrowful surprise at their turning out so different from his expectations.
so soon--after my last visit; when I hoped and thought you were untainted by the Judaizing teachers. If this Epistle was written from Corinth, the interval would be a little more than three years, which would be "soon" to have fallen away, if they were apparently sound at the time of his visit. Gal 4:18, Gal 4:20 may imply that he saw no symptom of unsoundness then, such as he hears of in them now. But English Version is probably not correct there. See see on Gal 4:18; Gal 4:20; also see Introduction. If from Ephesus, the interval would be not more than one year. BIRKS holds the Epistle to have been written from Corinth after his FIRST visit to Galatia; for this agrees best with the "so soon" here: with Gal 4:18, "It is good to be zealously affected always in a good thing, and not only when I am present with you." If they had persevered in the faith during three years of his first absence, and only turned aside after his second visit, they could not be charged justly with adhering to the truth only when he was present: for his first absence was longer than both his visits, and they would have obeyed longer in his "absence" than in his "presence." But if their decline had begun immediately after he left them, and before his return to them, the reproof will be just. But see on Gal 4:13.
removed--Translate, "are being removed," that is, ye are suffering yourselves so soon (whether from the time of my last visit, or from the time of the first temptation held out to you) [PARÆUS] to be removed by Jewish seducers. Thus he softens the censure by implying that the Galatians were tempted by seducers from without, with whom the chief guilt lay: and the present, "ye are being removed," implies that their seduction was only in process of being effected, not that it was actually effected. WAHL, ALFORD, and others take the Greek as middle voice. "ye are removing" or "passing over." "Shifting your ground" [CONYBEARE and HOWSON]. But thus the point of Paul's oblique reference to their misleaders is lost; and in Heb 7:12 the Greek is used passively, justifying its being taken so here. On the impulsiveness and fickleness of the Gauls (another form of Kel-t-s, the progenitors of the Erse, Gauls, Cymri, and Belgians), whence the Galatians sprang, see Introduction and CÆSAR [Commentaries on the Gallic War, 3.19].
from him that called you--God the Father (Gal 1:15; Gal 5:8; Rom 8:30; 1Cor 1:9; Th1 2:12; Th1 5:24).
into--rather, as Greek, "IN the grace of Christ," as the element in which, and the instrument by which, God calls us to salvation. Compare Note, see on 1Cor 7:15; Rom 5:15, "the gift by (Greek, 'in') grace (Greek, 'the grace') of (the) one man." "The grace of Christ," is Christ's gratuitously purchased and bestowed justification, reconciliation, and eternal life.
another--rather, as Greek, "a second and different gospel," that is, into a so-called gospel, different altogether from the only true Gospel.
1:71:7: որ ո՛չ գոյ այլ. բայց եթէ իցեն ոմանք որ խռովեցուցանիցեն զձեզ, եւ կամիցին շրջել զաւետարանն Քրիստոսի[4179]։ [4179] Ոմանք. Որ խռովեցուցանեն զձեզ, եւ կամին շր՛՛։
7 բայց ուրիշ աւետարան չկայ. կան ոմանք, որ խռովութիւն են սերմանում ձեր մէջ եւ ուզում են շուռ տալ Քրիստոսի Աւետարանը:
7 Մինչ ուրիշ աւետարան չկայ բայց կան ոմանք որոնք ձեզ կը խռովեցնեն ու կ’ուզեն Քրիստոսին աւետարանը խանգարել,
որ ոչ գոյ այլ, բայց եթէ իցեն ոմանք որ խռովեցուցանիցեն զձեզ, եւ կամիցին շրջել զաւետարանն Քրիստոսի:

1:7: որ ո՛չ գոյ այլ. բայց եթէ իցեն ոմանք որ խռովեցուցանիցեն զձեզ, եւ կամիցին շրջել զաւետարանն Քրիստոսի[4179]։
[4179] Ոմանք. Որ խռովեցուցանեն զձեզ, եւ կամին շր՛՛։
7 բայց ուրիշ աւետարան չկայ. կան ոմանք, որ խռովութիւն են սերմանում ձեր մէջ եւ ուզում են շուռ տալ Քրիստոսի Աւետարանը:
7 Մինչ ուրիշ աւետարան չկայ բայց կան ոմանք որոնք ձեզ կը խռովեցնեն ու կ’ուզեն Քրիստոսին աւետարանը խանգարել,
zohrab-1805▾ eastern-1994▾ western am▾
1:77: которое [впрочем] не иное, а только есть люди, смущающие вас и желающие превратить благовествование Христово.
1:7  ὃ οὐκ ἔστιν ἄλλο· εἰ μή τινές εἰσιν οἱ ταράσσοντες ὑμᾶς καὶ θέλοντες μεταστρέψαι τὸ εὐαγγέλιον τοῦ χριστοῦ.
1:7. ὃ (which) οὐκ (not) ἔστιν (it-be) ἄλλο: (other) εἰ (if) μή (lest) τινές (ones) εἰσιν (they-be) οἱ (the-ones) ταράσσοντες ( stirring ) ὑμᾶς (to-ye) καὶ (and) θέλοντες ( determining ) μεταστρέψαι (to-have-beturned-with) τὸ (to-the-one) εὐαγγέλιον (to-a-goodly-messagelet) τοῦ (of-the-one) χριστοῦ. (of-Anointed)
1:7. quod non est aliud nisi sunt aliqui qui vos conturbant et volunt convertere evangelium ChristiWhich is not another: only there are some that trouble you and would pervert the gospel of Christ.
7. which is not another : only there are some that trouble you, and would pervert the gospel of Christ.
1:7. For there is no other, except that there are some persons who disturb you and who want to overturn the Gospel of Christ.
1:7. Which is not another; but there be some that trouble you, and would pervert the gospel of Christ.
Which is not another; but there be some that trouble you, and would pervert the gospel of Christ:

7: которое [впрочем] не иное, а только есть люди, смущающие вас и желающие превратить благовествование Христово.
1:7  ὃ οὐκ ἔστιν ἄλλο· εἰ μή τινές εἰσιν οἱ ταράσσοντες ὑμᾶς καὶ θέλοντες μεταστρέψαι τὸ εὐαγγέλιον τοῦ χριστοῦ.
1:7. quod non est aliud nisi sunt aliqui qui vos conturbant et volunt convertere evangelium Christi
Which is not another: only there are some that trouble you and would pervert the gospel of Christ.
1:7. For there is no other, except that there are some persons who disturb you and who want to overturn the Gospel of Christ.
1:7. Which is not another; but there be some that trouble you, and would pervert the gospel of Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. Которое впрочем не иное... Здесь уже Ап. употребляет другой термин для обозначения проповеди иудействующих. Не иное - "allo", т. е. не иное по качеству, не другое по содержанию, не отличное от моего по содержанию. Что, в самом деле, нового о Христе могли сообщить иудействующие Галатам? Ап., без сомнения, изобразил жизнь и учение Христа во всей подробности, и прибавить что-нибудь к действительной истории Христа, не впадая в фантастические выдумки, иудействующие, конечно, не могли... - А только есть люди, смущающие вас и желающие превратить благовествование Христово. Да, - как бы говорит Апостол, - прибавить к моему Евангелию иудействующие ничего не в состоянии. Им хочется только произвести среди вас смущение, тревогу (смущать по греч. tarassein = обеспокоивать, повергать в тревогу), переиначить Евангелие о Христе (metastreyai, А tou Сristou - род. предметный), которое в совершенно правильной форме изложил Галатам Ап. Павел. Переиначить же Евангелие иудействующие, очевидно, хотели привнесением в него учения о необходимости и в христианстве соблюдать обрезание и закон [Здесь произносится осуждение на все попытки нашего времени дать человечеству какое-то "новое" Евангелие. Так, несомненно, под это осуждение апостольское подпадает и сказавшееся на Берлинском религиозном конгрессе (1910: г.) направление, которое хотело выработать новое прогрессивное христианство, основным учением которого должна служить идея о ненужности искупления. Такие новые учители забывают, что истинный религиозный прогресс состоит не в изобретении и открытии нового Евангелия; таким прогрессом может быть назван только тот, который все более и более углубляет наше познание и опытность в отношении к старому Евангелию. Тысячелетний опыт подтверждает, что только это Евангелие есть сила Божия, которая спасает всякого, кто верует в него.].
Adam Clarke: Commentary on the Bible - 1831
1:7: Which is not another - It is called a gospel, but it differs most essentially from the authentic narratives published by the evangelists. It is not gospel, i.e. good tidings, for it loads you again with the burdens from which the genuine Gospel has disencumbered you. Instead of giving you peace, it troubles you; instead of being a useful supplement to the Gospel of Christ, it perverts that Gospel. You have gained nothing but loss and damage by the change.
Albert Barnes: Notes on the Bible - 1834
1:7: Which is not another - There is also a great variety of views in regard to the meaning of this expression. Tyndale translates it: "which is nothing else but there be some that trouble you." Locke, "which is not owing to anything else but only this, that ye are troubled with a certain sort of people who would overturn the gospel of Christ." But Rosenmuller, Koppe, Bloomfield, and others, give a different view; and according to them the sense is, "which, however, is not another gospel, nor indeed the gospel at all, or true," etc. According to this, the design was to state, that what they taught had none of the elements or characteristics of the gospel. It was a different system, and one which taught an entirely different method of justification before God. It seems to me that this is the true sense of the passage, and that Paul means to teach them that the system, though it was called the gospel, was essentially different from that which he had taught, and which consisted in simple reliance on Christ for salvation. The system which they taught, was in fact the Mosaic system; the Jewish mode, depending on the rites and ceremonies of religion; and which, therefore, did not deserve to be called the gospel. It would lead them again with burdensome rites, and with cumbrous institutions, from which it was the great purpose of the gospel to relieve them.
But there be some that trouble you - Though this is most manifestly another system, and not the gospel at all, yet there are some persons who are capable of giving trouble and of unsettling your minds, by making it plausible. They pretend that they have come direct front the apostles at Jerusalem; that they have received their instructions from them, and that they preach the true gospel as they teach it. They pretend that Paul was called into the office of an apostle after them; that he had never seen the Lord Jesus; that he had derived his information only from others; and thus they are able to present a plausible argument, and to unsettle the minds of the Galatians.
And would pervert - That is, the tendency of their doctrine is wholly to turn away (μεταστρέψαι metastrepsai), to destroy, or render useless the gospel of Christ. It would lead to the denial of the necessity of dependence on the merits of the Lord Jesus for salvation, and would substitute dependence on rites and ceremonies. This does not of necessity mean that such was the design of their teaching, for they might have been in the main honest; but that such was the tendency and result of their teaching. It would lead people to rely on the Mosaic rites for salvation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:7: but: Gal 2:4, Gal 4:17, Gal 5:10, Gal 5:12, Gal 6:12, Gal 6:13, Gal 6:17; Act 15:1-5, Act 15:24, Act 20:30; Rom 16:17, Rom 16:18; Co2 11:13
pervert: Gal 5:10, Gal 5:12; Jer 23:26; Mat 24:24; Act 13:10, Act 15:1, Act 15:24; Co2 2:17, Co2 4:2; Ti1 4:1-3; Ti2 2:18, Ti2 3:8, Ti2 3:9, Ti2 4:3, Ti2 4:4; Tit 1:10, Tit 1:11; Pe2 2:1-3; Jo1 2:18, Jo1 2:19, Jo1 2:26, Jo1 4:1; Jo2 1:7, Jo2 1:10; Jde 1:4; Rev 2:2, Rev 2:6, Rev 2:14, Rev 2:15, Rev 2:20, Rev 12:9; Rev 13:14, Rev 19:20, Rev 20:3
Geneva 1599
1:7 (4) Which is not another; but there be some that trouble you, and would (f) pervert the gospel of Christ.
(4) He warns them in time to remember that there are not many Gospels; and therefore whatever these false apostles pretend who had the Law, Moses, and the fathers in their mouths, yet these ones had indeed corrupted the true Gospel. And he himself, indeed, also the very angels themselves (and therefore much more these false apostles) ought to be held accursed, if they go about to change the least thing that may be in the Gospel that he delivered to them before.
(f) For there is nothing more contrary to faith or free justification, than justification by the Law or by deeds.
John Gill
1:7 Which is not another,.... It is no Gospel, no joyful sound, no good news, and glad tidings; the doctrine which attributes justification to the works of the law, or mixes grace and works in the business of salvation, which was the doctrine of these false teachers, is no Gospel; not truly so, however it may be called; nor does it bring any solid peace and joy to distressed minds. There is but one pure Gospel of the grace of God, and Christ, and his apostles; there is not one and another; there is but one faith, one doctrine and scheme of faith; the Gospel is single and uniform, all of a piece, has no yea and nay, or contradiction in it; this trumpet gives no uncertain sound, nor any dreadful, but a joyful one:
but there be some that trouble you; meaning the false apostles, whose names he does not think fit to mention, as being unworthy to be named, and to have their names transmitted to posterity. These troubled the churches with their doctrines and principles, by raising disputes and controversies among them, injecting doubts and scruples into their minds, which puzzled and confounded them, and made them uneasy, and which broke in upon that peace of soul which the Gospel brings and establishes; for no true solid peace is attained to, and enjoyed, but by the doctrine of justification by the righteousness of Christ, pardon by his blood, and atonement by his sacrifice, which the doctrine of justification by works, &c. tends to destroy.
And would pervert the Gospel of Christ; which has Christ for its author, subject, and preacher; and particularly the doctrine of justification by his righteousness, which they sought to change, to throw into a different shape and form, to adulterate by mixing it with the works of the law, and so, if possible, destroy it: to this they showed a good will, but were not able to effect, for the Gospel is an everlasting one; it is immovable, and so is that particular doctrine of it; it remains, and will remain in spite of opposition to it. Thus the apostle prudently lays the blame of the Galatians removing from the Gospel to another upon the false teachers, hoping he should be able to reclaim them by solid arguments, and gentle methods.
John Wesley
1:7 Which, indeed, is not properly another gospel. For what ye have now received is no gospel at all; it is not glad, but heavy, tidings, as setting your acceptance with God upon terms impossible to be performed. But there are some that trouble you - The same word occurs, Acts 15:24. And would - If they were able. Subvert or overthrow the gospel of Christ - The better to effect which, they suggest, that the other apostles, yea, and I myself, insist upon the observance of the law.
Robert Jamieson, A. R. Fausset and David Brown
1:7 another--A distinct Greek word from that in Gal 1:6. Though I called it a gospel (Gal 1:6), it is not really so. There is really but one Gospel, and no other gospel.
but--Translate, "Only that there are some that trouble you," &c. (Gal 5:10, Gal 5:12). All I meant by the "different gospel" was nothing but a perversion by "some" of the one Gospel of Christ.
would pervert--Greek, "wish to pervert"; they could not really pervert the Gospel, though they could pervert Gospel professors (compare Gal 4:9, Gal 4:17, Gal 4:21; Gal 6:12-13; Col 2:18). Though acknowledging Christ, they insisted on circumcision and Jewish ordinances and professed to rest on the authority of other apostles, namely, Peter and James. But Paul recognizes no gospel, save the pure Gospel.
1:81:8: Այլ թէ մեք, կամ հրեշտա՛կ յերկնից աւետարանեսցէ ձեզ աւելի՛ քան զոր աւետարանեցաքն ձեզ, նզովեա՛լ լիցի[4180]։ [4180] Ոմանք. Այլ եթէ մեք... աւետարանեմք ձեզ։
8 Եթէ նոյնիսկ մենք կամ երկնքից մի հրեշտակ աւետարանի ձեզ աւելին, քան այն, որ մենք աւետարանեցինք ձեզ, նզովեա՛լ լինի:
8 Բայց եթէ մենք, կամ երկնքէն հրեշտակ մը գայ, աւետարանէ ձեզի անկէ տարբերը՝ որ մենք աւետարանեցինք ձեզի, նզովեա՛լ ըլլայ։
Այլ թէ մեք կամ հրեշտակ յերկնից աւետարանեսցէ ձեզ աւելի քան զոր աւետարանեցաքն ձեզ, նզովեալ լիցի:

1:8: Այլ թէ մեք, կամ հրեշտա՛կ յերկնից աւետարանեսցէ ձեզ աւելի՛ քան զոր աւետարանեցաքն ձեզ, նզովեա՛լ լիցի[4180]։
[4180] Ոմանք. Այլ եթէ մեք... աւետարանեմք ձեզ։
8 Եթէ նոյնիսկ մենք կամ երկնքից մի հրեշտակ աւետարանի ձեզ աւելին, քան այն, որ մենք աւետարանեցինք ձեզ, նզովեա՛լ լինի:
8 Բայց եթէ մենք, կամ երկնքէն հրեշտակ մը գայ, աւետարանէ ձեզի անկէ տարբերը՝ որ մենք աւետարանեցինք ձեզի, նզովեա՛լ ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
1:88: Но если бы даже мы или Ангел с неба стал благовествовать вам не то, что мы благовествовали вам, да будет анафема.
1:8  ἀλλὰ καὶ ἐὰν ἡμεῖς ἢ ἄγγελος ἐξ οὐρανοῦ εὐαγγελίζηται [ὑμῖν] παρ᾽ ὃ εὐηγγελισάμεθα ὑμῖν, ἀνάθεμα ἔστω.
1:8. ἀλλὰ (Other) καὶ (and) ἐὰν (if-ever) ἡμεῖς (we) ἢ (or) ἄγγελος (a-messenger) ἐξ (out) οὐρανοῦ (of-a-sky) εὐαγγελίσηται ( it-might-have-goodly-messaged-to ) [ὑμῖν] "[unto-ye]"παρ' (beside) ὃ (to-which) εὐηγγελισάμεθα ( we-goodly-messaged-to ) ὑμῖν, (unto-ye,"ἀνάθεμα (a-placing-up-to) ἔστω. (it-should-be)
1:8. sed licet nos aut angelus de caelo evangelizet vobis praeterquam quod evangelizavimus vobis anathema sitBut though we, or an angel from heaven, preach a gospel to you besides that which we have preached to you, let him be anathema.
8. But though we, or an angel from heaven, should preach unto you any gospel other than that which we preached unto you, let him be anathema.
1:8. But if anyone, even we ourselves or an Angel from Heaven, were to preach to you a gospel other than the one that we have preached to you, let him be anathema.
1:8. 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.
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: Но если бы даже мы или Ангел с неба стал благовествовать вам не то, что мы благовествовали вам, да будет анафема.
1:8  ἀλλὰ καὶ ἐὰν ἡμεῖς ἢ ἄγγελος ἐξ οὐρανοῦ εὐαγγελίζηται [ὑμῖν] παρ᾽ ὃ εὐηγγελισάμεθα ὑμῖν, ἀνάθεμα ἔστω.
1:8. sed licet nos aut angelus de caelo evangelizet vobis praeterquam quod evangelizavimus vobis anathema sit
But though we, or an angel from heaven, preach a gospel to you besides that which we have preached to you, let him be anathema.
1:8. But if anyone, even we ourselves or an Angel from Heaven, were to preach to you a gospel other than the one that we have preached to you, let him be anathema.
1:8. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8. Не то, что мы... правильнее: вопреки тому, что мы (paro) или: кроме того, что мы благовествовали, т. е. с прибавлениями от себя. - Но если бы даже мы... Ап. предполагает, на основании примера Ап. Петра (см. дальше гл. II ст. 11-14), что даже он не гарантирован от возможности измены своему Евангелию (напр., под действием мучений). - Ангел с неба. Это - случай невозможный, и Ап. приводит его только для усиления мысли. Следует поэтому здесь вставить выражение: "если бы это было возможно"... Анафема. У 70-ти это слово служит термином для обозначения понятия "херем" - отлучение, назначение чего либо, взятого из имущества или семьи человека, Богу или для того, чтобы привести это, как дар Богу, или же для уничтожения, как предмет, возбудивший против себя гнев Божий. Как и в других посланиях Ап. Павла (ср. напр. 1Кор.XVI:22), здесь это слово употреблено в последнем смысле. Но в каком смысле Ап. понимает самое отлучение - в смысле ли суда Божия, или суда Церкви? Цану представляется, что здесь сказано только, что такой проповедник Евангелия предоставляется суду Божию, а не дисциплинарному церковному суду (стр. 50). Но понятие анафемы или херема у евреев предполагало собою удаление из общества израильского (ср. 1: Езд X:8; Неем XIII:28). Если же Цан находит невозможным применение церковного отлучения к Ангелу, то и это возражение неосновательно: ведь Ап. мыслит здесь Ангела, как присутствующего на земле в виде человека и как члена Церкви, а, след., как в некотором роде подлежащего церковной дисциплине (опять, разумеется, предположительно) [Некоторые полагают, что если бы Ап. Павел жил в наше время, когда о христианстве среди христиан существуют различные взгляды, то он не отнесся бы с такою строгостью к разномыслящим с ним. Таким образом, Ап. несколько заподозривается в излишней горячности и резкости, которая будто бы объяснима только условиями тогдашнего времени... Но рассуждать так совершенно нет основания. Ап. говорил так резко об иномыслящих потому, что он питал горячую любовь к Галатам, которых сбивали с пути спасения иудействующие, и затем потому, что он глубоко сознавал истинность своей проповеди. При таких же чувствах он несомненно и в наше время с не меньшей резкостью отозвался бы о тех мнимых христианских мыслителях и учителях, которые похищают у простых верующих их самое дорогое достояние - веру во Христа, как в Сына Божия, воплотившегося для нашего спасения и искупившего нас. И тем из современных христианских пастырей, которые слишком снисходительно относятся к иномыслящим, иномыслие которых подрывает самые основы истинной веры, следовало бы подражать великой ревности Апостола языков...].
Adam Clarke: Commentary on the Bible - 1831
1:8: But though we, or an angel - That Gospel which I have already preached to you is the only true Gospel; were I to preach any other, I should incur the curse of God. If your false teachers pretend, as many in early times did, that they received their accounts by the ministry of an angel, let them be accursed; separate them from your company, and have no religious communion with them. Leave them to that God who will show his displeasure against all who corrupt, all who add to, and all who take from the word of his revelation.
Let all those who, from the fickleness of their own minds, are ready to favor the reveries of every pretended prophet and prophetess who starts up, consider the awful words of the apostle. As, in the law, the receiver of stolen goods is as bad as the thief; so the encouragers of such pretended revelations are as bad, in the sight of God, as those impostors themselves. What says the word of God to them? Let them be accursed. Reader, lay these things to heart.
Albert Barnes: Notes on the Bible - 1834
1:8: But though we - That is, we the apostles. Probably, he refers particularly to himself, as the plural is often used by Paul when speaking of himself. He alludes here, possibly, to a charge which was brought against him by the false teachers in Galatia, that he had changed his views since he came among them, and now preached differently from what he did then; see the introduction. They endeavored probably to fortify their own opinions in regard to the obligations of the Mosaic law, by affirming, that though Paul when he was among them had maintained that the observance of the Law was not necessary to salvation, yet that he had changed his views, and now held the same doctrine on the subject which they did. What they relied on in support of this opinion is unknown. It is certain, however, that Paul did, on some occasions (see the note at Act 21:21-26), comply with the Jewish rites, and it is not improbable that they were acquainted with that fact, and interpreted it as proving that he had changed his sentiments on the subject.
At all events, it would make their allegation plausible that Paul was now in favor of the observance of the Jewish rites, and that if he had ever taught differently, he must now have changed his opinion. Paul therefore begins the discussion by denying this in the most solemn manner. He affirms that the gospel which he had at first preached to them was the true gospel. It contained the great doctrines of salvation. It was to be regarded by them as a fixed and settled point, that there was no other way of salvation but by the merits of the Saviour. No matter who taught anything else; no matter though it be alleged that he bad changed his mind; no matter even though he should preach another gospel; and no matter though an angel from heaven should declare any other mode of salvation, it was to be held as a fixed and settled position, that the true gospel had been preached to them at first. We are not to suppose that Paul admitted that he had changed his mind, or that the inferences of the false teachers there were well-founded, but we are to understand this as affirming in the most solemn manner that the true gospel, and the only method of salvation, had been preached among them at first.
Or an angel from heaven - This is a very strong rhetorical mode of expression. It is not to be supposed that an angel from heaven would preach any other than the true gospel. But Paul wishes to put the strongest possible case, and to affirm in the strongest manner possible, that the true gospel had been preached to them. The great system of salvation had been taught; and no other was to be admitted, no matter who preached it; no matter what the character or rank of the preacher: and no matter with what imposing claims he came. It follows from this, that the mere rank, character, talent, eloquence, or piety of a preacher does not of necessity give his doctrine a claim to our belief, or prove that his gospel is true. Great talents may be prostituted; and great sanctity of manner, and even holiness of character, may be in error; and no matter what may be the rank, and talents, and eloquence, and piety of the preacher, if he does not accord with the gospel which was first preached, he is to be held accursed.
Preach any other gospel ... - See the note at Gal 1:6. Any gospel that differs from that which was first preached to you, any system of doctrines which goes to deny the necessity of simple dependence on the Lord Jesus Christ for salvation.
Let him be accursed - Greek ἀνάθεμα anathē ma (anathema). On the meaning of this word, see the notes at Co1 12:3; Co1 16:22, note. It is not improperly here rendered "accursed," or devoted to destruction." The object of Paul is to express the greatest possible abhorrence of any other doctrine than that which he had himself preached. So great was his detestation of it, that, says Luther, "he casteth out very flames of fire, and his zeal is so fervent, that he beginneth almost to curse the angels." It follows from this:
(1) That any other doctrine than what is proclaimed in the Bible on the subject of justification is to be rejected and treated with abhorrence, no matter what the rank, talent, or eloquence of him who defends it.
(2) that we are not to patronise or countenance such preachers. No matter what their zeal or their apparent sincerity, or their apparent sanctity, or their apparent success, or their real boldness in rebuking vice, we are to withdraw from them.
"Cease, my son," said Solomon, "to hear the instruction that causes to err from the words of knowledge; Pro 19:27. Especially are we to withdraw wholly from that instruction which goes to deny the great doctrines of salvation; that pure gospel which the Lord Jesus and the apostle taught. If Paul would regard even an angel as doomed to destruction, and as held accursed, should he preach any other doctrine, assuredly we should not be found to lend our countenance to it, nor should we patronise it by attending on such a ministry. Who would desire to attend on the ministry of even an angel if he was to be held accursed? How much less the ministry of a man preaching the same doctrine! It does not follow from this, however, that we are to treat others with severity of language or with the language of cursing. They must answer to God. "We" are to withdraw from their teaching; we are to regard the doctrines with abhorrence; and we are not to lend our countenance to them. To their own master they stand or fall; but what must be the doom of a teacher whom an inspired man has said should be regarded as "accursed!" It may be added, how responsible is the ministerial office! How fearful the account which the ministers of religion must render! How much prayer, and study, and effort are needed that they may be able to understand the true gospel, and that they may not be led into error, or lead others into error.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:8: though: Gal 1:9; Co1 16:22; Co2 11:13, Co2 11:14; Ti1 1:19, Ti1 1:20; Tit 3:10; Rev 22:18, Rev 22:19
let: Gal 3:10, Gal 3:13; Gen 9:25; Deu 27:15-26; Jos 9:23; Sa1 26:19; Neh 13:25; Mat 25:41; Pe2 2:14
accursed: Mar 14:71; Act 23:14; Rom 9:3; Co1 12:3, Co1 16:22 *Gr.
Geneva 1599
1:8 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 (g) accursed.
(g) See (Rom 9:3).
John Gill
1:8 But though we, or an angel from heaven,.... The apostle, in order to assert the more strongly the truth, purity, and perfection of the Gospel, as preached by him; and to deter persons from preaching another Gospel, and others from receiving it, supposes a case impossible; and, in such a case, denounces his anathemas. It was not possible, that he, or any of his fellow apostles, who had been so clearly led and so fully established in the Gospel of Christ, and of which they had had such a powerful and comfortable experience in their souls, could ever preach one different from it; nor was it possible that a good angel, one that is in heaven, that always beholds the face of God there, is ever ready to do his will, as he never could be employed by God in publishing another, so he never would; and yet, was it possible or such a thing to be done by such men, or such an angel, he or they would deserve the curse of God and men; their having the highest names, or being of the highest character, and in the highest office and class of beings, would not screen them; and therefore how should the false apostles, and those who followed them, ever think to escape, since even these would not, should they
preach any other Gospel unto you than that which we have preached unto you; that is, not only anyone that is contrary to it, but any one besides it; for such was the perfection of the Gospel, as preached by the apostle, who declared the whole counsel of God, and kept back nothing that was profitable to the churches, that no addition could, or might be made unto it:
let him be accursed, or "anathema"; see 1Cor 16:22 which may respect his excommunication out of the church, and his sentence of condemnation by Christ at the last day; and the sense be this, let him be ejected from the ministry of the word, degraded from his office, and cast out of the church; let him be no more a minister, nor a member of it; and let him be abhorred of men, and accursed of Christ; let him hear the awful sentence, "go ye accursed", &c.
John Wesley
1:8 But if we - I and all the apostles. Or an angel from heaven - If it were possible. Preach another gospel, let him be accursed - Cut off from Christ and God.
Robert Jamieson, A. R. Fausset and David Brown
1:8 But--however weighty they may seem "who trouble you." Translate as Greek, "Even though we," namely, I and the brethren with me, weighty and many as we are (Gal 1:1-2). The Greek implies a case supposed which never has occurred.
angel--in which light ye at first received me (compare Gal 4:14; 1Cor 13:1), and whose authority is the highest possible next to that of God and Christ. A new revelation, even though seemingly accredited by miracles, is not to be received if it contradict the already existing revelation. For God cannot contradict Himself (Deut 13:1-3; 3Kings 13:18; Mt 24:24; Th2 2:9). The Judaizing teachers sheltered themselves under the names of the great apostles, James, John, and Peter: "Do not bring these names up to me, for even if an angel," &c. Not that he means, the apostles really supported the Judaizers: but he wishes to show, when the truth is in question, respect of persons is inadmissible [CHRYSOSTOM].
preach--that is, "should preach."
any other gospel . . . than--The Greek expresses not so much "any other gospel different from what we have preached," as, "any gospel BESIDE that which we preached." This distinctly opposes the traditions of the Church of Rome, which are at once besides and against (the Greek includes both ideas) the written Word, our only "attested rule."
1:91:9: Որպէս յառաջագոյնն ասացաք՝ եւ արդ դարձեա՛լ ասեմ. Եթէ ոք աւետարանեսցէ ձեզ աւելի՛ քան զոր առէքն, նզովեա՛լ լիցի[4181]։ [4181] Յօրինակին պակասէր. Եւ արդ դարձեալ։ Ոմանք. Դարձեալ ասեմք... նզովեալ եղիցի։
9 Ինչպէս աւելի առաջ էլ ասացինք, հիմա էլ դարձեալ ասում եմ. «Եթէ մէկն աւետարանի ձեզ աւելին, քան ինչ որ դուք ընդունեցիք, նզովեա՛լ լինի»:
9 Ինչպէս առաջ ըսինք, հիմա ալ նորէն կ’ըսեմ. «Եթէ մէկը ձեր ընդունածէն ուրիշ աւետարան քարոզելու ըլլայ ձեզի, նզովեա՛լ ըլլայ»։
Որպէս յառաջագոյնն ասացաք, եւ արդ դարձեալ ասեմ. Եթէ ոք աւետարանեսցէ ձեզ աւելի քան զոր առէքն, նզովեալ լիցի:

1:9: Որպէս յառաջագոյնն ասացաք՝ եւ արդ դարձեա՛լ ասեմ. Եթէ ոք աւետարանեսցէ ձեզ աւելի՛ քան զոր առէքն, նզովեա՛լ լիցի[4181]։
[4181] Յօրինակին պակասէր. Եւ արդ դարձեալ։ Ոմանք. Դարձեալ ասեմք... նզովեալ եղիցի։
9 Ինչպէս աւելի առաջ էլ ասացինք, հիմա էլ դարձեալ ասում եմ. «Եթէ մէկն աւետարանի ձեզ աւելին, քան ինչ որ դուք ընդունեցիք, նզովեա՛լ լինի»:
9 Ինչպէս առաջ ըսինք, հիմա ալ նորէն կ’ըսեմ. «Եթէ մէկը ձեր ընդունածէն ուրիշ աւետարան քարոզելու ըլլայ ձեզի, նզովեա՛լ ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
1:99: Как прежде мы сказали, [так] и теперь еще говорю: кто благовествует вам не то, что вы приняли, да будет анафема.
1:9  ὡς προειρήκαμεν, καὶ ἄρτι πάλιν λέγω, εἴ τις ὑμᾶς εὐαγγελίζεται παρ᾽ ὃ παρελάβετε, ἀνάθεμα ἔστω.
1:9. ὡς (As) προειρήκαμεν, (we-had-come-to-utter-before-unto,"καὶ (and) ἄρτι (unto-adjusted) πάλιν (unto-furthered) λέγω, (I-forth,"εἴ (if) τις (a-one) ὑμᾶς (to-ye) εὐαγγελίζεται ( it-goodly-messageth-to ) παρ' (beside) ὃ (to-which) παρελάβετε, (ye-had-taken-beside,"ἀνάθεμα (a-placing-up-to) ἔστω. (it-should-be)
1:9. sicut praediximus et nunc iterum dico si quis vobis evangelizaverit praeter id quod accepistis anathema sitAs we said before, so now I say again: If any one preach to you a gospel, besides that which you have received, let him be anathema.
9. As we have said before, so say I now again, If any man preacheth unto you any gospel other than that which ye received, let him be anathema.
1:9. Just as we have said before, so now I say again: If anyone has preached a gospel to you, other than that which you have received, let him be anathema.
1:9. 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.
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: Как прежде мы сказали, [так] и теперь еще говорю: кто благовествует вам не то, что вы приняли, да будет анафема.
1:9  ὡς προειρήκαμεν, καὶ ἄρτι πάλιν λέγω, εἴ τις ὑμᾶς εὐαγγελίζεται παρ᾽ ὃ παρελάβετε, ἀνάθεμα ἔστω.
1:9. sicut praediximus et nunc iterum dico si quis vobis evangelizaverit praeter id quod accepistis anathema sit
As we said before, so now I say again: If any one preach to you a gospel, besides that which you have received, let him be anathema.
1:9. Just as we have said before, so now I say again: If anyone has preached a gospel to you, other than that which you have received, let him be anathema.
1:9. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. Итак, на иудействующих, искажавших Евангелие Христово, Ап. изрекает анафему. Но это не должно поражать Галатов: ведь и прежде, во время второго своего пребывания в Галатии, он говорил тоже самое (ср. V:3: и 21). Но тогда он высказывал это, как предположение, потому что иудействующие в то время еще не выступали открыто, а теперь он прямо посылает отлучение появившимся или имеющим появиться вновь лжеучителям. - Мы сказали. По мнению Цана, здесь Ап. как и в 8-м стихе (мы благовествовали) имеет в виду не только себя, но и своих помощников в деле проповеди Евангелия.
Adam Clarke: Commentary on the Bible - 1831
1:9: Let him be accursed - Perhaps this is not designed as an imprecation, but a simple direction; for the word here may be understood as implying that such a person should, have no countenance in his bad work, but let him, as Theodoret expresses it, Αλλοτριος εστω του κοινου σωματος της εκκλησιας, be separated from the communion of the Church. This, however, would also imply that unless the person repented, the Divine judgments would soon follow.
Albert Barnes: Notes on the Bible - 1834
1:9: As we said before - That is, in the pRev_ious verse. It is equivalent to saying, "as I have just said;" see Co2 7:3. It cannot be supposed that he had said this when he was with them, as it cannot be believed that he then anticipated that his doctrines would be perverted, and that another gospel would be preached to them. The sentiment of Gal 1:8 is here repeated on account of its importance. It is common in the Scriptures, as indeed it is everywhere else, to repeat a declaration in order to deepen the impression of its importance and its truth. Paul would not be misunderstood on this point. He would leave no doubt as to his meaning. He would not have it supposed that he had uttered the sentiment in Gal 1:8 hastily; and he therefore repeats it with emphasis.
Than that ye have received - In the pRev_ious verse, it is, "that which we have preached." By this change in the phraseology he designs, probably, to remind them that they had once solemnly professed to embrace that system. It had not only been "preached" to them, it had been "embraced" by them. The teachers of the new system, therefore, were really in opposition to the once avowed sentiments of the Galatians; to what they knew to be true. They were not only to be held accursed, therefore, because Paul so declared, but because they preached what the Galatians themselves knew to be false, or what was contrary to that which they had themselves professed to be true.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:9: so: Co2 1:17, Co2 13:1, Co2 13:2; Phi 3:1, Phi 4:4
than: Deu 4:2, Deu 12:32, Deu 13:1-11; Pro 30:6; Rev 22:18, Rev 22:19
John Gill
1:9 As we have said before, so say I now again,.... Either when he first preached the Gospel among them; or rather referring to what he had just now said, which he repeats with some little alteration; as if any, men, or angels, be they of what name, figure, rank, or office whatever,
preach any other Gospel unto you, than that ye have received; and as the apostle thought, readily, willingly, sincerely, and heartily, in the love of it; assenting to the truth, feeling the power of it, and openly professing it:
let him be accursed; which he repeats, for the more solemn asseveration and confirmation of it; and to show that this did not drop from his lips hastily and inadvertently; nor did it proceed from any irregular passions, or was spoken by him in heat, and in an angry mood, his mind being ruffled, disturbed, and discomposed; but was said by him in the most serious and solemn manner, upon the most thoughtful and mature consideration of the affair.
John Wesley
1:9 As - He speaks upon mature deliberation; after pausing, it seems, between the two verses. We - I and the brethren who are with me. Have said before - Many times, in effect, if not in terms. So I say - All those brethren knew the truth of the gospel. St. Paul knew the Galatians had received the true gospel.
Robert Jamieson, A. R. Fausset and David Brown
1:9 said before--when we were visiting you (so "before" means, 2Cor 13:2). Compare Gal 5:2-3, Gal 1:21. Translate, "If any man preacheth unto you any gospel BESIDE that which," &c. Observe the indicative, not the subjunctive or conditional mood, is used, "preacheth," literally, "furnisheth you with any gospel." The fact is assumed, not merely supposed as a contingency, as in Gal 1:8, "preach," or "should preach." This implies that he had already observed (namely, during his last visit) the machinations of the Judaizing teachers: but his surprise (Gal 1:6) now at the Galatians being misled by them, implies that they had not apparently been so then. As in Gal 1:8 he had said, "which we preached," so here, with an augmentation of the force, "which ye received"; acknowledging that they had truly accepted it.
accursed--The opposite appears in Gal 6:16.
1:101:10: Արդ՝ մարդկա՞ն հաճոյ լինիցիմ, թէ Աստուծոյ. կամ խնդրիցեմ մարդկա՞ն հաճոյ լինել. եթէ տակաւին մարդկան հաճոյ լինէի, ապա Քրիստոսի ծառայ ո՛չ էի[4182]։[4182] Ոմանք. Եւ եթէ տակաւին։
10 Արդ, մարդկա՞նց եմ ձգտում հաճոյացնել, թէ՞ Աստծուն. կամ մարդկանց հաճելի լինե՞լ եմ ուզում: Եթէ ջանայի մարդկանց հաճելի լինել, ապա Քրիստոսին ծառայ չէի լինի:
10 Քանզի հիմա մարդի՞կ կը հաճեցնեմ, թէ՝ Աստուած. կամ մարդո՞ց հաճելի ըլլալ կը փնտռեմ։ Քանզի եթէ ես տակաւին մարդոց հաճելի ըլլայի, ա՛լ Քրիստոսին ծառայ չէի ըլլար։
Արդ մարդկա՞ն հաճոյ լինիցիմ, թէ` Աստուծոյ. կամ խնդրիցեմ մարդկա՞ն հաճոյ լինել. եթէ տակաւին մարդկան հաճոյ լինէի, ապա Քրիստոսի ծառայ ոչ էի:

1:10: Արդ՝ մարդկա՞ն հաճոյ լինիցիմ, թէ Աստուծոյ. կամ խնդրիցեմ մարդկա՞ն հաճոյ լինել. եթէ տակաւին մարդկան հաճոյ լինէի, ապա Քրիստոսի ծառայ ո՛չ էի[4182]։
[4182] Ոմանք. Եւ եթէ տակաւին։
10 Արդ, մարդկա՞նց եմ ձգտում հաճոյացնել, թէ՞ Աստծուն. կամ մարդկանց հաճելի լինե՞լ եմ ուզում: Եթէ ջանայի մարդկանց հաճելի լինել, ապա Քրիստոսին ծառայ չէի լինի:
10 Քանզի հիմա մարդի՞կ կը հաճեցնեմ, թէ՝ Աստուած. կամ մարդո՞ց հաճելի ըլլալ կը փնտռեմ։ Քանզի եթէ ես տակաւին մարդոց հաճելի ըլլայի, ա՛լ Քրիստոսին ծառայ չէի ըլլար։
zohrab-1805▾ eastern-1994▾ western am▾
1:1010: У людей ли я ныне ищу благоволения, или у Бога? людям ли угождать стараюсь? Если бы я и поныне угождал людям, то не был бы рабом Христовым.
1:10  ἄρτι γὰρ ἀνθρώπους πείθω ἢ τὸν θεόν; ἢ ζητῶ ἀνθρώποις ἀρέσκειν; εἰ ἔτι ἀνθρώποις ἤρεσκον, χριστοῦ δοῦλος οὐκ ἂν ἤμην.
1:10. Ἄρτι (Unto-adjusted) γὰρ (therefore) ἀνθρώπους (to-mankinds) πείθω (I-conduce) ἢ (or) τὸν (to-the-one) θεόν; (to-a-Deity?"ἢ (Or) ζητῶ (I-seek-unto) ἀνθρώποις (unto-mankinds) ἀρέσκειν; (to-please?"εἰ (If) ἔτι (if-to-a-one) ἀνθρώποις (unto-mankinds) ἤρεσκον, (I-was-pleasing,"Χριστοῦ (of-Anointed) δοῦλος (a-bondee) οὐκ (not) ἂν (ever) ἤμην . ( I-was )
1:10. modo enim hominibus suadeo aut Deo aut quaero hominibus placere si adhuc hominibus placerem Christi servus non essemFor do I now persuade men, or God? Or do I seek to please men? If I yet pleased men, I should not be the servant of Christ.
10. For am I now persuading men, or God? or am I seeking to please men? if I were still pleasing men, I should not be a servant of Christ.
1:10. For am I now persuading men, or God? Or, am I seeking to please men? If I still were pleasing men, then I would not be a servant of Christ.
1:10. 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.
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: У людей ли я ныне ищу благоволения, или у Бога? людям ли угождать стараюсь? Если бы я и поныне угождал людям, то не был бы рабом Христовым.
1:10  ἄρτι γὰρ ἀνθρώπους πείθω ἢ τὸν θεόν; ἢ ζητῶ ἀνθρώποις ἀρέσκειν; εἰ ἔτι ἀνθρώποις ἤρεσκον, χριστοῦ δοῦλος οὐκ ἂν ἤμην.
1:10. modo enim hominibus suadeo aut Deo aut quaero hominibus placere si adhuc hominibus placerem Christi servus non essem
For do I now persuade men, or God? Or do I seek to please men? If I yet pleased men, I should not be the servant of Christ.
1:10. For am I now persuading men, or God? Or, am I seeking to please men? If I still were pleasing men, then I would not be a servant of Christ.
1:10. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. Иудействующие, по всей вероятности, ставили в упрек Павлу его кажущуюся непоследовательность: "то он - говорили иудействующие - применялся к обычаям иудеев (Гал V:11; ср. 1Кор.IX:20), то жил с язычниками, как язычник (ср. 1Кор.IX:21). Не было ли это проявлением желания во что бы то ни стало умножить число расположенных к нему лиц?". Так рассуждали, вероятно, пред слушателями в Галатии иудействующие. Ап. и говорит теперь, приступая к самозащите, что он так никогда не поступал: единственно только Божия благоволения искал он, а каких либо видов на уважение со стороны людей он никогда не имел, и потому его нельзя обвинять в подделывании своего образа действий под случайные вкусы слушателей. И как бы он мог стать рабом Христовым, если бы у него была склонность искать популярности? Он в иудействе пользовался огромною популярностью и однако пренебрег ею, чтобы пойти тернистым путем раба Христова - проповедника Евангелия...
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Apostle's Integrity.A. D. 56.
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. 11 But I certify you, brethren, that the gospel which was preached of me is not after man. 12 For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ. 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: 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. 15 But when it pleased God, who separated me from my mother's womb, and called me by his grace, 16 To reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood: 17 Neither went I up to Jerusalem to them which were apostles before me; but I went into Arabia, and returned again unto Damascus. 18 Then after three years I went up to Jerusalem to see Peter, and abode with him fifteen days. 19 But other of the apostles saw I none, save James the Lord's brother. 20 Now the things which I write unto you, behold, before God, I lie not. 21 Afterwards I came into the regions of Syria and Cilicia; 22 And was unknown by face unto the churches of Judæa which were in Christ: 23 But they had heard only, That he which persecuted us in times past now preacheth the faith which once he destroyed. 24 And they glorified God in me.

What Paul had said more generally, in the preface of this epistle, he now proceeds more particularly to enlarge upon. There he had declared himself to be an apostle of Christ; and here he comes more directly to support his claim to that character and office. There were some in the churches of Galatia who were prevailed with to call this in question; for those who preached up the ceremonial law did all they could to lessen Paul's reputation, who preached the pure gospel of Christ to the Gentiles: and therefore he here sets himself to prove the divinity both of his mission and doctrine, that thereby he might wipe off the aspersions which his enemies had cast upon him, and recover these Christians into a better opinion of the gospel he had preached to them. This he gives sufficient evidence of,

I. From the scope and design of his ministry, which was not to persuade men, but God, &c. The meaning of this may be either that in his preaching the gospel he did not act in obedience to men, but God, who had called him to this work and office; or that his aim therein was to bring persons to the obedience, not of men, but of God. As he professed to act by a commission from God; so that which he chiefly aimed at was to promote his glory, by recovering sinners into a state of subjection to him. And as this was the great end he was pursuing, so, agreeably hereunto, he did not seek to please men. He did not, in his doctrine, accommodate himself to the humours of persons, either to gain their affection or to avoid their resentment; but his great care was to approve himself to God. The judaizing teachers, by whom these churches were corrupted, had discovered a very different temper; they mixed works with faith, and the law with the gospel, only to please the Jews, whom they were willing to court and keep in with, that they might escape persecution. But Paul was a man of another spirit; he was not so solicitous to please them, nor to mitigate their rage against him, as to alter the doctrine of Christ either to gain their favour or to avoid their fury. And he gives this very good reason for it, that, if he yet pleased men, he would not be the servant of Christ. These he knew were utterly inconsistent, and that no man could serve two such masters; and therefore, though he would not needlessly displease any, yet he dared not allow himself to gratify men at the expense of his faithfulness to Christ. Thus, from the sincerity of his aims and intentions in the discharge of his office, he proves that he was truly an apostle of Christ. And from this his temper and behaviour we may note, 1. That the great end which ministers of the gospel should aim at is to bring men to God. 2. That those who are faithful will not seek to please men, but to approve themselves to God. 3. That they must not be solicitous to please men, if they would approve themselves faithful servants to Christ. But, if this argument should not be thought sufficient, he goes on to prove his apostleship,

II. From the manner wherein he received the gospel which he preached to them, concerning which he assures them (v. 11, 12) that he had it not by information from others, but by revelation from heaven. One thing peculiar in the character of an apostle was that he had been called to, and instructed for, this office immediately by Christ himself. And in this he here shows that he was by no means defective, whatever his enemies might suggest to the contrary. Ordinary ministers, as they receive their call to preach the gospel by the mediation of others, so it is by means of the instruction and assistance of others that they are brought to the knowledge of it. But Paul acquaints them that he had his knowledge of the gospel, as well as his authority to preach it, directly from the Lord Jesus: the gospel which he preached was not after man; he neither received it of man, nor was he taught it by man, but by immediate inspiration, or revelation from Christ himself. This he was concerned to make out, to prove himself an apostle: and to this purpose,

1. He tells them what his education was, and what, accordingly, his conversation in time past had been, v. 13, 14. Particularly, he acquaints them that he had been brought up in the Jewish religion, and that he had profited in it above many his equals of his own nation--that he had been exceedingly zealous of the traditions of the elders, such doctrines and customs as had been invented by their fathers, and conveyed down from one generation to another; yea, to such a degree that, in his zeal for them, he had beyond measure persecuted the church of God, and wasted it. He had not only been a rejecter of the Christian religion, notwithstanding the many evident proofs that were given of its divine origin; but he had been a persecutor of it too, and had applied himself with the utmost violence and rage to destroy the professors of it. This Paul often takes notice of, for the magnifying of that free and rich grace which had wrought so wonderful a change in him, whereby of so great a sinner he was made a sincere penitent, and from a persecutor had become an apostle. And it was very fit to mention it here; for it would hence appear that he was not led to Christianity, as many others are, purely by education, since he had been bred up in an enmity and opposition to it; and they might reasonably suppose that it must be something very extraordinary which had made so great a change in him, which had conquered the prejudices of his education, and brought him not only to profess, but to preach, that doctrine, which he had before so vehemently opposed.

2. In how wonderful a manner he was turned from the error of his ways, brought to the knowledge and faith of Christ, and appointed to the office of an apostle, v. 15, 16. This was not done in an ordinary way, nor by ordinary means, but in an extraordinary manner; for, (1.) God had separated him hereunto from his mother's womb: the change that was wrought in him was in pursuance of a divine purpose concerning him, whereby he was appointed to be a Christian and an apostle, before he came into the world, or had done either good or evil. (2.) he was called by his grace. All who are savingly converted are called by the grace of God; their conversion is the effect of his good pleasure concerning them, and is effected by his power and grace in them. But there was something peculiar in the case of Paul, both in the suddenness and in the greatness of the change wrought in him, and also in the manner wherein it was effected, which was not by the mediation of others, as the instruments of it, but by Christ's personal appearance to him, and immediate operation upon him, whereby it was rendered a more special and extraordinary instance of divine power and favour. (3.) He had Christ revealed in him. He was not only revealed to him, but in him. It will but little avail us to have Christ revealed to us if he is not also revealed in us; but this was not the case of Paul. It pleased God to reveal his Son in him, to bring him to the knowledge of Christ and his gospel by special and immediate revelation. And, (4.) It was with this design, that he should preach him among the heathen; not only that he should embrace him himself, but preach him to others; so that he was both a Christian and an apostle by revelation.

3. He acquaints them how he behaved himself hereupon, from v. 16, to the end. Being thus called to his work and office, he conferred not with flesh and blood. This may be taken more generally, and so we may learn from it that, when God calls us by his grace, we must not consult flesh and blood. But the meaning of it here is that he did not consult men; he did not apply to any others for their advice and direction; neither did he go up to Jerusalem, to those that were apostles before him, as though he needed to be approved by them, or to receive any further instructions or authority from them: but, instead of that, he steered another course, and went into Arabia, either as a place of retirement proper for receiving further divine revelations, or in order to preach the gospel there among the Gentiles, being appointed to be the apostle of the Gentiles; and thence he returned again to Damascus, where he had first begun his ministry, and whence he had with difficulty escaped the rage of his enemies, Acts ix. It was not till three years after his conversion that he went up to Jerusalem, to see Peter; and when he did so he made but a very short stay with him, no more than fifteen days; nor, while he was there, did he go much into conversation; for others of the apostles he saw none, but James, the Lord's brother. So that it could not well be pretended that he was indebted to any other either for his knowledge of the gospel or his authority to preach it; but it appeared that both his qualifications for, and his call to, the apostolic office were extraordinary and divine. This account being of importance, to establish his claim to this office, to remove the unjust censures of his adversaries, and to recover the Galatians from the impressions they had received to his prejudice, he confirms it by a solemn oath (v. 20), declaring, as in the presence of God, that what he had said was strictly true, and that he had not in the least falsified in what he had related, which, though it will not justify us in solemn appeals to God upon every occasion, yet shows that, in matters of weight and moment, this may sometimes not only be lawful, but duty. After this he acquaints them that he came into the regions of Syria and Cilicia: having made this short visit to Peter, he returns to his work again. He had no communication at that time with the churches of Christ in Judea, they had not so much as seen his face; but, having heard that he who persecuted them in times past now preached the faith which he once destroyed, they glorified God because of him; thanksgivings were rendered by many unto God on that behalf; the very report of this mighty change in him, as it filled them with joy, so it excited them to give glory to God on the account of it.
Adam Clarke: Commentary on the Bible - 1831
1:10: Do I now persuade men, or God? - The words πειθειν τον Θεον may be rendered to court or solicit the favor of God as the after clause sufficiently proves. This acceptation of πειθειν is very common in Greek authors. While the apostle was a persecutor of the Christians, he was the servant of men, and pleased men. When he embraced the Christian doctrine, he became the servant of God, and pleased Him. He therefore intimates that he was a widely different person now from what he had been while a Jew.
Albert Barnes: Notes on the Bible - 1834
1:10: For do I now persuade men, or God? - The word "now" (ἄρτι arti) is used here, evidently, to express a contrast between his present and his former purpose of life. Before his conversion to Christianity, he impliedly admits, that it was his object to conciliate the favor of people; that he derived his authority from them Act 9:1-2; that he endeavored to act so as to please them and gain their good esteem. But "now" he says, this was not his object. He had a higher aim. It was to please God, and to conciliate His favor. The object of this verse is obscure; but it seems to me to be connected with what follows, and to be designed to introduce that by showing that he had not now received his commission from human beings, but had received it from God. perhaps there may be an allusion to an implied allegation in regard to him. It may have been alleged (see the notes at the pRev_ious verses) that even he had changed his mind, and was now himself an observer of the laws of Moses. To this, perhaps, he replies, by this question, that such conduct would not have been inconsistent in his view, when it was his main purpose to please people, and when he derived his commission from them; but that now he had a higher aim.
His purpose was to please God; and he was not aiming in any way to gratify people. The word which is rendered "persuade" here (πείθω peithō), has been very variously interpreted. Tyndale renders it: "seek now the favor of men or of God?" Doddridge: "Do I now solicit the favor of men or of God?" This also is the interpretation of Grotius, Hammond, Elsner, Koppe, Rosenmuller, Bloomfield, etc. and is undoubtedly the true explanation. The word properly means to "persuade," or to "convince"; Act 18:4; Act 28:23; Co2 5:11. But it also means, to bring over to kind feelings, to conciliate, to pacify, to quiet. Septuagint, Sa1 24:8; 2 Macc. 4:25; Act 12:20; Jo1 3:19. By the question here, Paul means to say, that his great object was now to "please God." He desired God's favor rather than the favor of man. He acted with reference to His will. He derived his authority from God, and not from the Sanhedrin or any earthly council. And the purpose of all this is to say, that he had not received his commission to preach from man, but had received it directly from God.
Or do I seek to please men? - It is not my aim or purpose to please people, and to conciliate their favor; compare Th1 2:4.
For if I yet pleased men - If I made it my aim to please people: if this was the regulating principle of my conduct. The word "yet" here (ἔτι eti) has reference to his former purpose. It implies that this had once been his aim. But he says if he had pursued that purpose to please people; if this had continued to be the aim of his life, he would not "now have been a servant of Christ. He had been constrained to abandon that purpose in order that he might be a servant of Christ; and the sentiment is, that in order that a man may become a Christian, it is necessary for him to abandon the purpose of pleasing people as the rule of his life. It may be implied also that if in fact a man makes it his aim to please people, or if this is the purpose for which he lives and acts, and if he shapes his conduct with reference to that, he cannot be a Christian or a servant of Christ. A Christian must act from higher motives than those, and he who aims supremely at the favor of his fellowmen has full evidence that he is not a Christian. A friend of Christ must do his duty, and must regulate his conduct by the will of God, whether people are pleased with it or not.
And it may be further implied that the life and deportment of a sincere Christian will not please people. It is not what they love. A holy, humble, spiritual life they do not love. It is true, indeed, that their consciences tell them that such a life is right; that they are often constrained to speak well of the life of Christians, and to commend it; it is true that they are constrained to respect a person who is a sincere Christian, and that they often put confidence in such a person; and it is true also that they often speak with respect of them when they are dead; but the life of an humble, devoted, and zealous Christian they do not love. It is contrary to their views of life. And especially if a Christian so lives and acts as to reprove them either by his words or by his life; or if a Christian makes his religion so prominent as to interfere with their pursuits or pleasures, they do not love it. It follows from this:
(1) That a Christian is not to expect to please people. He must not be disappointed, therefore, if he does not. His Master did not please the world; and it is enough for the disciple that he be as his Master.
(2) a professing Christian, and especially a minister, should be alarmed when the world flatters and caresses him. He should fear either:
(a) That he is not living as he ought to do, and that sinners love him because he is so much like them, and keeps them in countenance; or,
(b) That they mean to make him betray his religion and become conformed to them.
It is a great point gained for the frivolous world, when it can, by its caresses and attentions, get a Christian to forsake a prayer-meeting for a party, or surrender his deep spirituality to engage in some political project. "Woe unto you," said the Redeemer, "when all men speak well of you," Luk 6:26.
(3) one of the main differences between Christians and the world is, that others aim to please people; the Christian aims to please only God. And this is a great difference.
(4) it follows that if people would become Christians, they must cease to make it their object to please people. They must be willing to be met with contempt and a frown; they must be willing to be persecuted and despised; they must he willing to lay aside all hope of the praise and the flattery of people, and be content with an honest effort to please God.
(5) true Christians must differ from the world. Their aims, feelings, purposes must be unlike the world. They are to be a special people; and they should be willing to be esteemed such. It does not follow, however, that a true Christian should not desire the good esteem of the world, or that he should be indifferent to an honorable reputation Ti1 3:7; nor does it follow logically that a consistent Christian will not often command the respect of the world. In times of trial, the world will put confidence in Christians; when any work of benevolence is to be done, the world will instinctively look to Christians; and, notwithstanding, sinners will not love religion, yet they will secretly feel assured that some of the brightest ornaments of society are Christians, and that they have a claim to the confidence and esteem of their fellow-men.
The servant of Christ - A Christian.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:10: do I now: Act 4:19, Act 4:20, Act 5:29; Co2 5:9-11; Th1 2:4
persuade: Sa1 21:7; Mat 28:14; Act 12:20; Rom 2:8 *Gr: Jo1 3:9
do I seek: Co2 12:19; Th1 2:4
for if: Mat 22:16; Rom 15:1, Rom 15:2; Co1 10:33; Eph 6:6; Col 3:22; Jam 4:4
the servant: Rom 1:1
Geneva 1599
1:10 (5) For do I now persuade (h) men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ.
(5) A confirmation taken both from the nature of the doctrine itself, and also from the manner which he used in teachings. For neither, he says, did I teach those things which pleased men, as these men do who put part of salvation in external things, and works of the Law, neither went I about to procure any man's favour. And therefore the matter itself shows that that doctrine which I delivered to you is heavenly.
(h) He refers to the false apostles, who had nothing but flattery in their mouths for men, and he, though he would not detract from the apostles, preaches God, and not to please men.
John Gill
1:10 For do I now persuade men, or God?.... To "persuade", is to teach; see Acts 18:4 the sense of which, with respect to men, is easy, but, with regard to God, difficult; and indeed cannot be applied to him, consistent with his divine perfections; and therefore something must be understood, and which may be supplied either thus, "do I now persuade", you or others, that "men or God" are to be hearkened to? not men, but God; the apostle did not teach them to hearken either to himself, or any of the other apostles, Peter, James, and John, any further than as he and they preached the pure Gospel of Christ; but should they do otherwise, they were not to be attended to, but God, who spake by his Son; or Christ, who is God as well as man; who is the great prophet in the church, a son in his own house, whose voice is to be hearkened to in all matters of doctrine, worship, and duty: or thus, "do I now persuade" you, to obey "men or God"; not men, but God; he did not teach them to regard the traditions of the elders, or to obey the commandments of men, but, on the contrary, the ordinances of Christ, who is the one Lord, and only master, whose orders are to be observed: or thus, "do I now persuade", to trust in "men or God?" to believe in the one or the other; not in men, in the wisdom, strength, riches, and righteousness of men, but in the living God; in the grace of God, and in the blood, righteousness, and sacrifice of Christ: or thus, "do I persuade" for the sake of "men, or God?" not for the sake of gaining honour, glory, and applause from men, as the Pharisees and false apostles did, but for the glory of God, the hour of Christ, and the good of immortal souls: or else not persons, but things are meant, by men and God: and the sense is, that the apostle taught and persuaded men to believe, not things human, but divine; he did not preach himself, or seek to set up his own power and authority over men; or set forth his eloquence, learning, parts, and abilities; or to gain either applause or riches to himself; he did not teach human wisdom, the vain philosophy of the Gentiles, and opposition of science, falsely so called; nor the traditions of the elders, nor the commandments of men; nor the power and purity human nature, or the righteousness of man: but delivered things divine; he persuaded to things concerning God, and the kingdom of God; see Acts 19:8 he taught, that without the regenerating grace of the Spirit of God, no man should see, and without the justifying righteousness of Christ, no man should enter into the kingdom of heaven, as his Lord had done before him; he preached the things concerning the grace and love of God, the person and offices of Christ, and the Spirit's work of regeneration and sanctification: the word "now", refers to all the time since his conversion, to the present: before his call by grace, he persuaded persons to hearken to men, to obey the traditions of the elders, to trust in their own righteousness for justification before God; but now he saw otherwise, and taught them to lay aside everything that was human, and to believe in God, trust in and depend on his justifying righteousness; and this he did, without any regard to the favour and affection of men, as appears from what follows:
or do I seek to please men? no, he neither pleased, nor sought to please them; neither in the matter of his ministry, which was the grace of God, salvation by a crucified Christ, and the things of the Spirit of God; for these were very distasteful to, and accounted foolishness by the men of the world; nor in the manner of it, which was not with excellency of speech, or the enticing words of man's wisdom, with the flowers of rhetoric, but in a plain and simple style. There is indeed a pleasing of men, which is right, and which the apostle elsewhere recommends, and was in the practice of himself; see Rom 15:2. This proceeds from right principles, by proper ways and means, and to right ends, the glory of God, the good, profit, edification, and salvation of men; and there is a pleasing of men that is wrong, which is done by dropping, concealing, or corrupting the doctrines of the Gospel, to gain the affection and applause of men, and amass wealth to themselves, as the false apostles did, and who are here tacitly struck at; a practice the apostle could by no means come into, and assigns this reason for it:
for if I yet pleased men, I should not be the servant of Christ: formerly he had studied to please men, when he held the clothes of those that stoned Stephen, made havoc of the church, hating men and women to prison; and went to the high priest, and asked letters of him to go to Damascus, and persecute the followers of Christ, thereby currying favour with him; but now it was otherwise, and he suggests, that was this his present temper and conduct he should have continued a Pharisee still, and have never entered into the service of Christ; for to please men, and be a servant of Christ, are things inconsistent, incompatible, and impracticable; no man pleaser can be a true faithful servant of Christ, or deserve the name of one: the apostle here refers to his office as an apostle of Christ, and minister of the Gospel, and not to his character as a private believer, in which sense every Christian is a servant of Christ; though to men is even contrary to this; for no man can serve two masters, God and the world, Christ and men. The Septuagint version of Ps 53:5 is, "for God hath scattered the bones", "of men pleasers", to which agree the Syriac and Arabic versions.
John Wesley
1:10 For - He adds the reason why he speaks so confidently. Do I now satisfy men - Is this what I aim at in preaching or writing? If I still - Since I was an apostle. Pleased men - Studied to please them; if this were my motive of action; nay, if I did in fact please the men who know not God. I should not be the servant of Christ - Hear this, all ye who vainly hope to keep in favour both with God and with the world!
Robert Jamieson, A. R. Fausset and David Brown
1:10 For--accounting for the strong language he has just used.
do I now--resuming the "now" of Gal 1:9. "Am I now persuading men?" [ALFORD], that is, conciliating. Is what I have just now said a sample of men-pleasing, of which I am accused? His adversaries accused him of being an interested flatterer of men, "becoming all things to all men," to make a party for himself, and so observing the law among the Jews (for instance, circumcising Timothy), yet persuading the Gentiles to renounce it (Gal 5:11) (in order to flatter those, really keeping them in a subordinate state, not admitted to the full privileges which the circumcised alone enjoyed). NEANDER explains the "now" thus: Once, when a Pharisee, I was actuated only by a regard to human authority and to please men (Lk 16:15; Jn 5:44), but NOW I teach as responsible to God alone (1Cor 4:3).
or God?--Regard is to be had to God alone.
for if I yet pleased men--The oldest manuscripts omit "for." "If I were still pleasing men," &c. (Lk 6:26; Jn 15:19; Th1 2:4; Jas 4:4; 1Jn 4:5). On "yet," compare Gal 5:11.
servant of Christ--and so pleasing Him in all things (Tit 2:9; Col 3:22).
1:111:11: Ցուցանե՛մ ձեզ ե՛ղբարք զաւետարանն, որ աւետարանեցաւ յինէն. զի ո՛չ է ըստ մարդոյ[4183]. [4183] Ոմանք. Քանզի եւ ես ոչ ՚ի մար՛՛։
11 Յայտնում եմ ձեզ, եղբայրնե՛ր, թէ այն Աւետարանը, որ ես ձեզ աւետարանեցի, մարդկային Աւետարան չէ.
11 Կը ծանուցանեմ ձեզի, եղբայրներ, այն աւետարանը որ ինձմէ քարոզուեցաւ, թէ անիկա մարդու բան չէ։
Ցուցանեմ ձեզ, եղբարք, զաւետարանն որ աւետարանեցաւ յինէն, զի ոչ է ըստ մարդոյ:

1:11: Ցուցանե՛մ ձեզ ե՛ղբարք զաւետարանն, որ աւետարանեցաւ յինէն. զի ո՛չ է ըստ մարդոյ[4183].
[4183] Ոմանք. Քանզի եւ ես ոչ ՚ի մար՛՛։
11 Յայտնում եմ ձեզ, եղբայրնե՛ր, թէ այն Աւետարանը, որ ես ձեզ աւետարանեցի, մարդկային Աւետարան չէ.
11 Կը ծանուցանեմ ձեզի, եղբայրներ, այն աւետարանը որ ինձմէ քարոզուեցաւ, թէ անիկա մարդու բան չէ։
zohrab-1805▾ eastern-1994▾ western am▾
1:1111: Возвещаю вам, братия, что Евангелие, которое я благовествовал, не есть человеческое,
1:11  γνωρίζω γὰρ ὑμῖν, ἀδελφοί, τὸ εὐαγγέλιον τὸ εὐαγγελισθὲν ὑπ᾽ ἐμοῦ ὅτι οὐκ ἔστιν κατὰ ἄνθρωπον·
1:11. γνωρίζω (I-acquaint-to) γὰρ (therefore) ὑμῖν, (unto-ye," ἀδελφοί , ( Brethrened ,"τὸ (to-the-one) εὐαγγέλιον (to-a-goodly-messagelet) τὸ (to-the-one) εὐαγγελισθὲν (to-having-been-goodly-messaged-to) ὑπ' (under) ἐμοῦ (of-ME) ὅτι (to-which-a-one) οὐκ (not) ἔστιν (it-be) κατὰ (down) ἄνθρωπον: (to-a-mankind)
1:11. notum enim vobis facio fratres evangelium quod evangelizatum est a me quia non est secundum hominemFor I give you to understand, brethren, that the gospel which was preached by me is not according to man.
11. For I make known to you, brethren, as touching the gospel which was preached by me, that it is not after man.
1:11. For I would have you understand, brothers, that the Gospel which has been preached by me is not according to man.
1:11. But I certify you, brethren, that the gospel which was preached of me is not after man.
But I certify you, brethren, that the gospel which was preached of me is not after man:

11: Возвещаю вам, братия, что Евангелие, которое я благовествовал, не есть человеческое,
1:11  γνωρίζω γὰρ ὑμῖν, ἀδελφοί, τὸ εὐαγγέλιον τὸ εὐαγγελισθὲν ὑπ᾽ ἐμοῦ ὅτι οὐκ ἔστιν κατὰ ἄνθρωπον·
1:11. notum enim vobis facio fratres evangelium quod evangelizatum est a me quia non est secundum hominem
For I give you to understand, brethren, that the gospel which was preached by me is not according to man.
1:11. For I would have you understand, brothers, that the Gospel which has been preached by me is not according to man.
1:11. But I certify you, brethren, that the gospel which was preached of me is not after man.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-24. С 11-го стиха начинается апологетическая часть послания, заканчивающаяся 21-м стихом ІІ-й главы. Здесь Ап. доказывает, что его Евангелие не есть Евангелие, полученное им от людей, а получено им от Самого Христа. Тут он подробно описывает свою жизнь по обращении в христианство и ясно показывает, что не имел учителей даже из числа 12-ти Апостолов.

11-12. Так как иудействующие поставляли в сомнение божественное происхождение Евангелия, которое проповедывал Ап. Павел, то Ап. прежде всего высказывает то положение, что его Евангелие не есть человеческое. Он не принял его, как нечто целое (parelabon), и не научился его понимать (edidacqhn) ни от кого из людей, но через откровение, полученное им от Самого Иисуса Христа. Пред ним Христос как бы сразу открыл завесу, закрывавшую пред взорами Павла истинное христианство, и Апостол понял все его величие. Конечно, нельзя думать, что это совершилось в один момент - при Дамаске: Ап. здесь, несомненно, разумеет все многочисленные бывшие ему откровения, в которых он узнал все тайны христианской веры (ср. 2Кор. XII:2), - откровения, полученные им до написания послания к Галатам. Заметить нужно, что этим не отрицается возможность того, что Апостол ознакомлялся с историческими событиями из жизни Христа через разговоры с старейшими по времени обращения ко Христу христианами; откровение сообщает только идеи, а не исторические факты.
Adam Clarke: Commentary on the Bible - 1831
1:11: But I certify you, brethren, etc. - I wish you fully to comprehend that the Gospel which I preached to you is not after man; there is not a spark of human invention in it, nor the slightest touch of human cunning.
Albert Barnes: Notes on the Bible - 1834
1:11: But I certify you - I make known to you; or, I declare to you; see Co1 15:1. Doubtless this had been known to them before, but he now assures them of it, and goes into an extended illustration to show them that he had not received his authority from man to preach the gospel To state and prove this is the main design of this chapter.
Is not after man - The Greek text: "Not according to man"; see Gal 1:1. That is, he was not appointed by man, nor did he have any human instructor to make known to him what the gospel was. He had neither received it from man, nor had it been debased or adulterated by any human admixtures. He had received it directly from the Lord Jesus.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:11: that: Gal 1:1; Co1 2:9, Co1 2:10, Co1 11:23, Co1 15:1-3; Eph 3:3-8
Geneva 1599
1:11 (6) But I certify you, brethren, that the gospel which was preached of me is not after man.
(6) A second argument to prove that his doctrine is heavenly, because he had it from heaven, from Jesus Christ himself, without any man's help, in which he excels those whom Christ taught here on earth after the manner of men.
John Gill
1:11 But I certify you, brethren,.... Though the Galatians had gone such lengths with their false teachers, yet the apostle still calls them "brethren"; as hoping well of them, that they were born of God, did belong to his family, and were heirs of the grace of life; and this he the rather makes use of, to show his affection to them, and to engage their attention to the assurance he gives, of the divine original and authority of the Gospel preached by him; which though they formerly knew and believed, yet through the insinuations of the false apostles, were drawn into some doubts about it: wherefore he declares in the most solemn and affectionate manner,
that the Gospel which was preached of me, is not after man. Their guides that were leading them wrong, did not presume to say, that the Gospel was after man, for they themselves pretended to preach the Gospel; but that the Gospel preached by the apostle had no other authority than human, or than his own to support it: wherefore he denies that it was "after man"; after the wisdom of man, an human invention and contrivance, a device and fiction of man's brain; nor was it after the mind of man, or agreeably to his carnal reason, it was disapproved of by him, and beyond his capacity to reach it; nor was it of his revealing, a discovery of his; flesh and blood, human nature, could never have revealed it; nor is it in the power of one man to make another a minister of the Gospel, or to give him or himself success in the ministration of it, but the whole is of God.
John Wesley
1:11 But I certify you, brethren - He does not till now give them even this appellation. That the gospel which was preached by me among you is not according to man - Not from man, not by man, not suited to the taste of man.
Robert Jamieson, A. R. Fausset and David Brown
1:11 certify--I made known to you as to the Gospel which was preached by me, that it is not after man, that is, not of, by, or from man (Gal 1:1, Gal 1:12). It is not according to man; not influenced by mere human considerations, as it would be, if it were of human origin.
brethren--He not till now calls them so.
1:121:12: քանզի եւ ո՛չ ես՝ ՚ի մարդոյ առի, եւ ո՛չ ուսայ յումեքէ, այլ ՚ի յայտնութենէ՛ն Յիսուսի Քրիստոսի։
12 քանզի ես մարդուց չառայ այն, ոչ էլ որեւէ մէկից սովորեցի, այլ՝ Յիսուս Քրիստոսի մի յայտնութիւնից.
12 Որովհետեւ ես ալ մարդէ չառի զանիկա, եւ մէկէ՛ն ալ չսորվեցայ, հապա Յիսուս Քրիստոսին յայտնութենէն։
քանզի եւ ոչ ես ի մարդոյ առի, եւ ոչ ուսայ յումեքէ, այլ ի յայտնութենէն Յիսուսի Քրիստոսի:

1:12: քանզի եւ ո՛չ ես՝ ՚ի մարդոյ առի, եւ ո՛չ ուսայ յումեքէ, այլ ՚ի յայտնութենէ՛ն Յիսուսի Քրիստոսի։
12 քանզի ես մարդուց չառայ այն, ոչ էլ որեւէ մէկից սովորեցի, այլ՝ Յիսուս Քրիստոսի մի յայտնութիւնից.
12 Որովհետեւ ես ալ մարդէ չառի զանիկա, եւ մէկէ՛ն ալ չսորվեցայ, հապա Յիսուս Քրիստոսին յայտնութենէն։
zohrab-1805▾ eastern-1994▾ western am▾
1:1212: ибо и я принял его и научился не от человека, но через откровение Иисуса Христа.
1:12  οὐδὲ γὰρ ἐγὼ παρὰ ἀνθρώπου παρέλαβον αὐτό, οὔτε ἐδιδάχθην, ἀλλὰ δι᾽ ἀποκαλύψεως ἰησοῦ χριστοῦ.
1:12. οὐδὲ (not-moreover) γὰρ (therefore) ἐγὼ (I) παρὰ (beside) ἀνθρώπου (of-a-mankind) παρέλαβον (I-had-taken-beside) αὐτό, (to-it,"οὔτε (not-also) ἐδιδάχθην, (I-was-taught,"ἀλλὰ (other) δι' (through) ἀποκαλύψεως (of-a-shrouding-off) Ἰησοῦ (of-an-Iesous) Χριστοῦ. (of-Anointed)
1:12. neque enim ego ab homine accepi illud neque didici sed per revelationem Iesu ChristiFor neither did I receive it of man: nor did I learn it but by the revelation of Jesus Christ.
12. For neither did I receive it from man, nor was I taught it, but through revelation of Jesus Christ.
1:12. And I did not receive it from man, nor did I learn it, except through the revelation of Jesus Christ.
1:12. For I neither received it of man, neither was I taught [it], but by the revelation of Jesus Christ.
For I neither received it of man, neither was I taught [it], but by the revelation of Jesus Christ:

12: ибо и я принял его и научился не от человека, но через откровение Иисуса Христа.
1:12  οὐδὲ γὰρ ἐγὼ παρὰ ἀνθρώπου παρέλαβον αὐτό, οὔτε ἐδιδάχθην, ἀλλὰ δι᾽ ἀποκαλύψεως ἰησοῦ χριστοῦ.
1:12. neque enim ego ab homine accepi illud neque didici sed per revelationem Iesu Christi
For neither did I receive it of man: nor did I learn it but by the revelation of Jesus Christ.
1:12. And I did not receive it from man, nor did I learn it, except through the revelation of Jesus Christ.
1:12. For I neither received it of man, neither was I taught [it], but by the revelation of Jesus Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:12: I neither received it of man - By means of any apostle, as was remarked Gal 1:1. No man taught me what I have preached to you.
But by the revelation of Jesus Christ - Being commissioned by himself alone; receiving the knowledge of it from Christ crucified.
Albert Barnes: Notes on the Bible - 1834
1:12: For I neither received it of man - This is very probably said in reply to his opponents, who had maintained that Paul had derived his knowledge of the gospel from other people, since he had not been personally known to the Lord Jesus, or been of the number of those whom Jesus called to be his apostles. In reply to this, he says, that he did not receive his gospel in any way from man.
Neither was I taught it - That is, by man. He was not taught it by any written account of it, or by the instruction of man in any way. The only plausible objection to this statement which could be urged would be the fact that Paul had an interview with Ananias Act 9:17 before his baptism, and that he would probably receive instructions from him. But to this it may be replied:
(1) That there is no evidence that Ananias went into an explanation of the nature of the Christian religion in his interview with Paul;
(2) Before this, Paul had been taught what Christianity was by his encounter with the Lord Jesus on the way to Damascus Act 9:5; Act 26:14-18;
(3) The purpose for which Ananias was sent to him in Damascus was that Paul might receive his sight, and be filled with the Holy Spirit, Act 9:17. Whatever instructions he may have received through Ananias, it is still true that his call was directly from the Lord Jesus, and his information of the nature of Christianity from Jesus' Revelation.
But by the Revelation of Jesus Christ - On his way to Damascus, and subsequently in the temple, Act 22:17-21. Doubtless, he received communications at various times from the Lord Jesus with regard to the nature of the gospel and his duty. The sense here is, that he was not indebted to people for his knowledge of the gospel, but had derived it entirely from the Saviour.
Geneva 1599
1:12 For I neither received it of man, neither was I taught [it], but by the (i) revelation of Jesus Christ.
(i) This passage is about an extraordinary revelation, for otherwise the Son revealed his Gospel only by his Spirit, even though by the ministry of men, which Paul excludes here.
John Gill
1:12 For I neither received it of man,.... Not from Gamaliel, at whose feet he was brought up; he received the law from him, and knowledge in the Jews' religion, and in the traditions of the elders, but not a whit of the Gospel; on the contrary, he received prejudices against it from him, or was strengthened in them by him; no, nor from the apostles of Christ neither, whom he saw not, had no conversation with for some years, after he was a preacher of the Gospel, and therefore did not receive it at their hands; no, nor from Ananias, nor any other man:
neither was I taught it: that is, by man; he did not learn it of men, as men learn law, physics, logic, rhetoric, natural philosophy, and other things at school:
but by the revelation of Jesus Christ; meaning, not through Christ being revealed to him by the Father, as in Gal 1:16 though it is a sense not to be overlooked; but by Christ, the revealer of it to him; and regards either the time of his rapture into the third heaven, when he heard words not to be uttered; or rather since that is not so certain when it was, the time of his conversion, when Christ personally appeared unto him, and made him a minister of his Gospel; and immediately from himself, without the interposition, or use of any man, or means, gave him such light into it, and such a furniture of mind for the preaching of it, that he directly, as soon as ever he was baptized, set about the ministration of it, to the admiration of the saints, and confusion of the enemies of Christ. These words furnish out another proof of the deity of Christ; for if the Gospel is not after man, nor received of, or taught by man, but by Christ, then Christ cannot be a mere man, or else being by him, it would be by man; and which also confirms the authority and validity of the Gospel, and carries in it a strong reason for the apostle's anathematizing all such as preach any other.
John Wesley
1:12 For neither did I receive it - At once. Nor was I taught it - Slowly and gradually, by any man. But by the revelation of Jesus Christ - Our Lord revealed to him at first, his resurrection, ascension, and the calling of the gentiles, and his own apostleship; and told him then, there were other things for which he would appear to him.
Robert Jamieson, A. R. Fausset and David Brown
1:12 Translate, "For not even did I myself (any more than the other apostles) receive it from man, nor was I taught it (by man)." "Received it," implies the absence of labor in acquiring it. "Taught it," implies the labor of learning.
by the revelation of Jesus Christ--Translate, "by revelation of [that is, from] Jesus Christ." By His revealing it to me. Probably this took place during the three years, in part of which he sojourned in Arabia (Gal 1:17-18), in the vicinity of the scene of the giving of the law; a fit place for such a revelation of the Gospel of grace, which supersedes the ceremonial law (Gal 4:25). He, like other Pharisees who embraced Christianity, did not at first recognize its independence of the Mosaic law, but combined both together. Ananias, his first instructor, was universally esteemed for his legal piety and so was not likely to have taught him to sever Christianity from the law. This severance was partially recognized after the martyrdom of Stephen. But Paul received it by special revelation (1Cor 11:23; 1Cor 15:3; Th1 4:15). A vision of the Lord Jesus is mentioned (Acts 22:18), at his first visit to Jerusalem (Gal 1:18); but this seems to have been subsequent to the revelation here meant (compare Gal 1:15-18), and to have been confined to giving a particular command. The vision "fourteen years before" (2Cor 12:1) was in A.D. 43, still later, six years after his conversion. Thus Paul is an independent witness to the Gospel. Though he had received no instruction from the apostles, but from the Holy Ghost, yet when he met them his Gospel exactly agreed with theirs.
1:131:13: Քանզի լուեա՛լ իսկ է ձեր զիմ գնացսն որ երբեմն ՚ի Հրէութեան անդ, զի անչա՛փ հալածէի զեկեղեցին Աստուծոյ, եւ աւա՛ր հարկանէի զնա[4184]։ [4184] Ոմանք. Զիմ գնացս, որ... ՚ի Հրէութեան անդր։
13 արդարեւ, դուք լսած կը լինէք հրէութեան մէջ եղածս ժամանակ երբեմնի իմ ընթացքի մասին, թէ ինչքա՜ն էի հալածում Աստծու եկեղեցին եւ քանդում էի այն.
13 Վասն զի լսած էք դուք իմ նախկին վարմունքս Հրէութեան մէջ, ինչպէ՜ս չափէ դուրս կը հալածէի Աստուծոյ եկեղեցին ու կը կործանէի զանիկա
Քանզի լուեալ իսկ է ձեր զիմ գնացսն որ երբեմն ի Հրէութեան անդ, զի անչափ հալածէի զեկեղեցին Աստուծոյ, եւ աւար հարկանէի զնա:

1:13: Քանզի լուեա՛լ իսկ է ձեր զիմ գնացսն որ երբեմն ՚ի Հրէութեան անդ, զի անչա՛փ հալածէի զեկեղեցին Աստուծոյ, եւ աւա՛ր հարկանէի զնա[4184]։
[4184] Ոմանք. Զիմ գնացս, որ... ՚ի Հրէութեան անդր։
13 արդարեւ, դուք լսած կը լինէք հրէութեան մէջ եղածս ժամանակ երբեմնի իմ ընթացքի մասին, թէ ինչքա՜ն էի հալածում Աստծու եկեղեցին եւ քանդում էի այն.
13 Վասն զի լսած էք դուք իմ նախկին վարմունքս Հրէութեան մէջ, ինչպէ՜ս չափէ դուրս կը հալածէի Աստուծոյ եկեղեցին ու կը կործանէի զանիկա
zohrab-1805▾ eastern-1994▾ western am▾
1:1313: Вы слышали о моем прежнем образе жизни в Иудействе, что я жестоко гнал Церковь Божию, и опустошал ее,
1:13  ἠκούσατε γὰρ τὴν ἐμὴν ἀναστροφήν ποτε ἐν τῶ ἰουδαϊσμῶ, ὅτι καθ᾽ ὑπερβολὴν ἐδίωκον τὴν ἐκκλησίαν τοῦ θεοῦ καὶ ἐπόρθουν αὐτήν,
1:13. Ἠκούσατε (Ye-heard) γὰρ (therefore) τὴν (to-the-one) ἐμὴν (to-mine) ἀναστροφήν (to-a-beturning-up) ποτε (whither-also) ἐν (in) τῷ (unto-the-one) Ἰουδαϊσμῷ, (unto-an-Iouda-belonging-of,"ὅτι (to-which-a-one) καθ' (down) ὑπερβολὴν (to-a-casting-over) ἐδίωκον (I-was-pursuing) τὴν (to-the-one) ἐκκλησίαν (to-a-calling-out-unto) τοῦ (of-the-one) θεοῦ (of-a-Deity) καὶ (and) ἐπόρθουν (I-was-ravaging-unto) αὐτήν, (to-it,"
1:13. audistis enim conversationem meam aliquando in iudaismo quoniam supra modum persequebar ecclesiam Dei et expugnabam illamFor you 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. For ye have heard of my manner of life in time past in the Jews’ religion, how that beyond measure I persecuted the church of God, and made havock of it:
1:13. For you have heard of my former behavior within Judaism: that, beyond measure, I persecuted the Church of God and fought against Her.
1:13. 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:
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: Вы слышали о моем прежнем образе жизни в Иудействе, что я жестоко гнал Церковь Божию, и опустошал ее,
1:13  ἠκούσατε γὰρ τὴν ἐμὴν ἀναστροφήν ποτε ἐν τῶ ἰουδαϊσμῶ, ὅτι καθ᾽ ὑπερβολὴν ἐδίωκον τὴν ἐκκλησίαν τοῦ θεοῦ καὶ ἐπόρθουν αὐτήν,
1:13. audistis enim conversationem meam aliquando in iudaismo quoniam supra modum persequebar ecclesiam Dei et expugnabam illam
For you 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.
1:13. For you have heard of my former behavior within Judaism: that, beyond measure, I persecuted the Church of God and fought against Her.
1:13. 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:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-14. Жизнь Апостола до обращения его ко Христу ясно свидетельствует о том, что он не мог проникнуться идеями христианскими в это время. Он был ярый гонитель христианства, который не хотел вовсе проникнуть в сущность нового учения. Он не похож был на некоторых фарисеев, которые в отношении к христианству заняли выжидательное положение (ср. Деян V:34-39). Он преуспевал в иудействе, т. е. в той жизни, какая сложилась в иудействе под влиянием преданий старцев, и был среди своего поколения (в роде моем) неумеренным по своей ревности проводником в жизнь тех традиций, какие он унаследовал от своего отца или от своих предков вообще (слово patrikoV не то же, что patrwoV: оно обозначает предания - в данном случае очевидно фарисейские - хранившиеся в известной фамилии строже, чем в других).
Adam Clarke: Commentary on the Bible - 1831
1:13: Ye have heard of my conversation - Την εμην αναστροφην· My manner of life; the mode in which I conducted myself.
Beyond measure I persecuted the Church - For proofs of this the reader is referred to Act 9:1-2 (note); Act 22:4 (note), and the notes there. The apostle tells them that they had heard this, because, being Jews, they were acquainted with what had taken place in Judea, relative to these important transactions.
Albert Barnes: Notes on the Bible - 1834
1:13: For ye have heard of my conversation - My conduct, my mode of life, my deportment; see the note at Co2 1:12. Probably Paul had himself made them acquainted with the events of his early years. The reason why he refers to this is, to show them that he had not derived his knowledge of the Christian religion from any instruction which he had received in his early years, or any acquaintance which he had formed with the apostles. At first, Paul had been decidedly opposed to the Lord Jesus, and had been converted only by God's wonderful grace.
In the Jews' religion - In the belief and practice of Judaism; that is, as it was understood in the time when he was educated. It was not merely in the religion of Moses, but it was in that religion as understood and practiced by the Jews in his time, when opposition to Christianity constituted a very material part of it. In that religion Paul proceeds to show that he had been more distinguished than most persons of his time.
How that beyond measure - In the highest possible degree; beyond all limits or bounds; exceedingly. The phrase which Paul uses here (καθ ̓ ὑπερβολὴν kath' huperbolē n), by hyperbole, is one which he frequently employs to denote anything that is excessive, or that cannot be expressed by ordinary language; see the Greek text in Rom 7:13; Co1 12:31; Co2 1:8; Co2 4:7, Co2 4:17.
I persecuted the church - See Act 8:3; Act 9:1 ff.
And wasted it - Destroyed it. The word which is used here, means properly to waste or destroy, as when a city or country is ravaged by an army or by wild beasts. His purpose was utterly to root out and destroy the Christian religion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:13: ye: Act 22:3-5, Act 26:4, Act 26:5
how: Act 8:1, Act 8:3, Act 9:1, Act 9:2, Act 9:13, Act 9:14, Act 9:21, Act 9:26, Act 22:4, Act 22:5, Act 26:9-11; Co1 15:9; Phi 3:6; Ti1 1:13
Geneva 1599
1:13 (7) 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:
(7) He proves that he was extraordinarily taught by Christ himself, by this history of his former life, which the Galatians themselves knew well enough. For, he says, it is well known in what school I was brought up, even from my childhood, that is, among the deadly enemies of the Gospel. And no man may raise a frivolous objection and say that I was a scholar of the Pharisees in name only, and not in deed, for no man is ignorant of how I excelled in Pharisaism, and was suddenly changed from a Pharisee to an apostle of the Gentiles, so that I had no time to be instructed by men.
John Gill
1:13 For ye have heard of my conversation in time past,.... His manner and course of life, in his state of unregeneracy, how diametrically opposite his education and behaviour, his principles and practices, were to the Gospel; which show that he had not received it, nor was he taught it of men. This they might have heard of, either from himself, when he first preached among them, who was very free to acknowledge his former sins and errors; or from the Jews, who were scattered abroad in the several countries; and it may be, from them, who were forced to fly to strange cities, and perhaps to some in Galatia, on account of his persecution: now his life and conversation, before his conversion, were spent
in the Jews' religion; or "in Judaism". He was born of Jewish parents, had a Jewish education, was brought up under a Jewish doctor, in all the peculiarities of the Jewish religion, and so could have received no hints, not in a notional way, of the truths of the Gospel; which he might have done, had he been born of Christian parents, and had had a Christian education: besides, he was brought up in the religion of the Jews, not as it was founded and established by God, but as it was corrupted by them; who had lost the true sense of the oracles of God committed to them, the true use of sacrifices, and the end of the law; had added to it a load of human traditions; placed all religion in bare doing, and taught that justification and salvation lay in the observance of the law of Moses, and the traditions of the elders: add to this, that he was brought up in the sect of the Jewish religion, Pharisaism, which was the straitest sect of it, and the most averse to Christ and his Gospel; so that he could never receive it, or have any disposition to it from hence; so far from it, that he appeals to the Galatians, as what they must have heard,
how that beyond measure I persecuted the church of God; which he now knew, and believed to be the church of God; though then he did not, but rather a synagogue of Satan; and this he mentions, as an aggravation of his sin, under a sense of which he was humbled all his days: when he is said to persecute it "beyond measure", the meaning is not, as if there were any lawful measure, or due bounds of persecution, but that he persecuted the saints in a most violent and outrageous manner, beyond all others that were concerned with him: the church of God at Jerusalem is particularly designed, and the members of it, the disciples of Christ; whom he hated, and committed to prison, and breathed out threatenings and slaughter against, and destroyed: wherefore it follows, and wasted it; or destroyed it; as much as in him lay, he sought to do it, though he was not able to effect it entirely; he made havoc of it, dispersed its members, caused them to flee to strange cities, persecuted them to death, gave his voice against them to have them punished and put to death: such an aversion had he to the followers of Christ, and the Christian doctrine.
John Wesley
1:13 I Persecuted the church of God - That is, the believers in Christ.
Robert Jamieson, A. R. Fausset and David Brown
1:13 heard--even before I came among you.
conversation--"my former way of life."
Jews' religion--The term, "Hebrew," expresses the language; "Jew," the nationality, as distinguished from the Gentiles; "Israelite," the highest title, the religious privileges, as a member of the theocracy.
the church--Here singular, marking its unity, though constituted of many particular churches, under the one Head, Christ.
of God--added to mark the greatness of his sinful alienation from God (1Cor 15:19).
wasted--laid it waste: the opposite of "building it up."
1:141:14: Եւ յառաջադէ՛մ էի ՚ի Հրէութեանն՝ քան զբազում հասակակիցս իմ որ յազգին իմում էին. առաւել նախանձախնդիր էի իմոյ հայրենի աւանդութեանցն։
14 եւ հրէութեան մէջ աւելի՛ առաջ էի գնացել, քան իմ շատ հասակակիցները, որոնք իմ սերնդից էին. շատ աւելի նախանձախնդիր էի իմ հայրենի աւանդութիւններին:
14 Եւ իմ հայրենի աւանդութիւններուս խիստ նախանձախնդիր ըլլալով՝ իմ ազգիս մէջ եղած շատ հասակակիցներէս աւելի յառաջադէմ էի Հրէութեան մէջ։
Եւ յառաջադէմ էի ի Հրէութեանն քան զբազում հասակակիցս իմ որ յազգին իմում էին. առաւել նախանձախնդիր էի իմոյ հայրենի աւանդութեանցն:

1:14: Եւ յառաջադէ՛մ էի ՚ի Հրէութեանն՝ քան զբազում հասակակիցս իմ որ յազգին իմում էին. առաւել նախանձախնդիր էի իմոյ հայրենի աւանդութեանցն։
14 եւ հրէութեան մէջ աւելի՛ առաջ էի գնացել, քան իմ շատ հասակակիցները, որոնք իմ սերնդից էին. շատ աւելի նախանձախնդիր էի իմ հայրենի աւանդութիւններին:
14 Եւ իմ հայրենի աւանդութիւններուս խիստ նախանձախնդիր ըլլալով՝ իմ ազգիս մէջ եղած շատ հասակակիցներէս աւելի յառաջադէմ էի Հրէութեան մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
1:1414: и преуспевал в Иудействе более многих сверстников в роде моем, будучи неумеренным ревнителем отеческих моих преданий.
1:14  καὶ προέκοπτον ἐν τῶ ἰουδαϊσμῶ ὑπὲρ πολλοὺς συνηλικιώτας ἐν τῶ γένει μου, περισσοτέρως ζηλωτὴς ὑπάρχων τῶν πατρικῶν μου παραδόσεων.
1:14. καὶ (and) προέκοπτον (I-was-felling-before) ἐν (in) τῷ (unto-the-one) Ἰουδαϊσμῷ (unto-an-Iouda-belonging-of) ὑπὲρ (over) πολλοὺς ( to-much ) συνηλικιώτας (to-stature-belongers-together) ἐν (in) τῷ (unto-the-one) γένει (unto-a-kindred) μου, (of-me,"περισσοτέρως (unto-more-abouted) ζηλωτὴς (a-craver) ὑπάρχων (firsting-under) τῶν (of-the-ones) πατρικῶν ( of-father-belonged-of ) μου (of-me) παραδόσεων. (of-givings-beside)
1:14. et proficiebam in iudaismo supra multos coetaneos in genere meo abundantius aemulator existens paternarum mearum traditionumAnd I made progress in the Jew's religion above many of my equals in my own nation, being more abundantly zealous for the traditions of my fathers.
14. and I advanced in the Jews’ religion beyond many of mine own age among my countrymen, being more exceedingly zealous for the traditions of my fathers.
1:14. And I advanced in Judaism beyond many of my equals among my own kind, having proven to be more abundant in zeal toward the traditions of my fathers.
1:14. And profited in the Jews’ religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers.
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: и преуспевал в Иудействе более многих сверстников в роде моем, будучи неумеренным ревнителем отеческих моих преданий.
1:14  καὶ προέκοπτον ἐν τῶ ἰουδαϊσμῶ ὑπὲρ πολλοὺς συνηλικιώτας ἐν τῶ γένει μου, περισσοτέρως ζηλωτὴς ὑπάρχων τῶν πατρικῶν μου παραδόσεων.
1:14. et proficiebam in iudaismo supra multos coetaneos in genere meo abundantius aemulator existens paternarum mearum traditionum
And I made progress in the Jew's religion above many of my equals in my own nation, being more abundantly zealous for the traditions of my fathers.
1:14. And I advanced in Judaism beyond many of my equals among my own kind, having proven to be more abundant in zeal toward the traditions of my fathers.
1:14. And profited in the Jews’ religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:14: And profited in the Jews' religion - The apostle does not mean that he became more exemplary in the love and practice of the pure law of God than any of his countrymen, but that he was more profoundly skilled in the traditions of the fathers than most of his fellow students were, or, as the word συνηλικιωτας may mean his contemporaries.
Albert Barnes: Notes on the Bible - 1834
1:14: And profited - Made advances and attainments. Paul made advances not only in the knowledge of the Jewish religion, but he also surpassed others in his zeal in defending its interests. He had had better advantages than most of his countrymen; and by his great zeal and characteristic ardor he had been able to make higher attainments than most others had done.
Above many my equals - Margin, Equal in years. This is the true sense of the original. It means that he surpassed those of the same age with himself. Possibly there may be a reference here to those of the same age who attended with him on the instructions of Gamaliel.
Being more exceedingly zealous - More studious of; more ardently attached to them; more anxious to distinguish himself in attainments in the religion in which he was brought up. All this is fully sustained by all that we know of the character of Paul, as at all times a man of singular and eminent zeal in all that he undertook.
Of the traditions of my fathers - Or the traditions of the Jews; see the note at Mat 15:2. A large part of the doctrines of the Pharisees depended on mere tradition; and Paul doubtless made this a special matter of study, and was particularly tenacious in regard to it. It was to be learned, from the very nature of it, only by oral teaching, since there is no evidence that it was then recorded. Subsequently, these traditions were recorded in the Mishna, and are found in the Jewish writings. But in the time of Paul they were to be learned as they were handed down from one to another; and hence, the utmost diligence was requisite to obtain a knowledge of them. Paul does not here say that he was zealous then for the practice of the new religion, nor for the study of the Bible. His object in going to Jerusalem and studying at the feet of Gamaliel was doubtless to obtain a knowledge of the traditions of the sect of the Pharisees. Had he been studying the Bible all that time, he would have kept from the fiery zeal which he evinced in persecuting the church, and would, if he had studied it right, been saved from much trouble of conscience afterward.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:14: profited: Isa 29:13, Isa 57:12
equals: Gr. equals in years
being: Act 22:3, Act 26:5, Act 26:9; Phi 3:4-6
traditions: Jer 15:2; Mat 15:2, Mat 15:3, Mat 15:6; Mar 7:3-13; Col 2:8; Pe1 1:8
Geneva 1599
1:14 And profited in the Jews' religion above many my equals in mine own nation, being more exceedingly zealous of the (k) traditions of my fathers.
(k) He calls them the traditions of his fathers, because he was not only a Pharisee himself, but also had a Pharisee for his father.
John Gill
1:14 And profited in the Jews' religion,.... Or "in Judaism"; and the more he did so, or was versed in, and wedded to their principles, the more violent a persecutor he was. He was under a very considerable master, Gamaliel, a Rabbi of great note among the Jews; and he himself a youth of uncommon natural abilities, so that his proficiency in Jewish learning was very great; even, as he says,
above many my equals in mine own nation: not proselytes in other nations, but such as were natives of his own country: or were "in his own kindred", his near relations, who were his contemporaries, of the same age with him; and very modestly he says "many", not "all":
being more exceedingly zealous of the traditions of my fathers: he had a zeal, but, not according to knowledge; and a greater degree of it than the rest of his countrymen; and that not so much for the written law delivered to his fathers, as for the oral law, the traditions and customs of his ancestors; which had been handed down, as they pretended, from one to another, and were now swelled to an almost infinite bulk; and mean the traditions of the elders, condemned by Christ, as making void the commandments of God: now his close attachment to, and eager zeal for these traditions, put him upon using more violent measures in persecuting the saints, and further off from the Gospel of Christ: and now from this account of himself it is a clear point, that during this period of his life he could never have received the Gospel from men, which is his view in giving it.
John Wesley
1:14 Being zealous of the unwritten traditions - Over and above those written in the law.
Robert Jamieson, A. R. Fausset and David Brown
1:14 profited--Greek, "I was becoming a proficient"; "I made progress."
above--beyond.
my equals--Greek, "Of mine own age, among my countrymen."
traditions of my fathers--namely, those of the Pharisees, Paul being "a Pharisee, and son of a Pharisee" (Acts 23:6; Acts 26:5). "MY fathers," shows that it is not to be understood generally of the traditions of the nation.
1:151:15: Այլ յորժամ կամեցաւ Աստուած, որոշեաց զիս յորովայնէ մօր իմոյ, եւ կոչեաց ՚ի ձեռն շնորհաց իւրոց[4185], [4185] Ոմանք. Եւ կոչեաց զիս ՚ի ձե՛՛։
15 Բայց, երբ կամեցաւ Աստուած (նա ընտրել էր ինձ իմ մօր որովայնից եւ կոչեց իր շնորհների միջոցով)
15 Բայց երբ Աստուած ուզեց, (որ որոշեց զիս իմ մօրս որովայնէն եւ իր շնորհքովը զիս կանչեց,)
Այլ յորժամ կամեցաւ Աստուած (որոշեաց զիս յորովայնէ մօր իմոյ, եւ կոչեաց ի ձեռն շնորհաց իւրոց:

1:15: Այլ յորժամ կամեցաւ Աստուած, որոշեաց զիս յորովայնէ մօր իմոյ, եւ կոչեաց ՚ի ձեռն շնորհաց իւրոց[4185],
[4185] Ոմանք. Եւ կոչեաց զիս ՚ի ձե՛՛։
15 Բայց, երբ կամեցաւ Աստուած (նա ընտրել էր ինձ իմ մօր որովայնից եւ կոչեց իր շնորհների միջոցով)
15 Բայց երբ Աստուած ուզեց, (որ որոշեց զիս իմ մօրս որովայնէն եւ իր շնորհքովը զիս կանչեց,)
zohrab-1805▾ eastern-1994▾ western am▾
1:1515: Когда же Бог, избравший меня от утробы матери моей и призвавший благодатью Своею, благоволил
1:15  ὅτε δὲ εὐδόκησεν [ὁ θεὸς] ὁ ἀφορίσας με ἐκ κοιλίας μητρός μου καὶ καλέσας διὰ τῆς χάριτος αὐτοῦ
1:15. Ὅτε (Which-also) δὲ (moreover) εὐδόκησεν (it-thought-unto,"[ὁ "[the-one) θεὸς] (a-Deity],"ὁ (the-one) ἀφορίσας (having-bounded-off-to) με (to-me) ἐκ ( out ) κοιλίας ( of-a-hollowing-unto ) μητρός ( of-a-mother ) μου ( of-me ) καὶ (and) καλέσας ( having-called-unto ) διὰ (through) τῆς (of-the-one) χάριτος (of-a-granting) αὐτοῦ (of-it,"
1:15. cum autem placuit ei qui me segregavit de utero matris meae et vocavit per gratiam suamBut when it pleased him who separated me from my mother's womb and called me by his grace,
15. But when it was the good pleasure of God, who separated me, from my mother’s womb, and called me through his grace,
1:15. But, when it pleased him who, from my mother’s womb, had set me apart, and who has called me by his grace,
1:15. But when it pleased God, who separated me from my mother’s womb, and called [me] by his grace,
But when it pleased God, who separated me from my mother' s womb, and called [me] by his grace:

15: Когда же Бог, избравший меня от утробы матери моей и призвавший благодатью Своею, благоволил
1:15  ὅτε δὲ εὐδόκησεν [ὁ θεὸς] ὁ ἀφορίσας με ἐκ κοιλίας μητρός μου καὶ καλέσας διὰ τῆς χάριτος αὐτοῦ
1:15. cum autem placuit ei qui me segregavit de utero matris meae et vocavit per gratiam suam
But when it pleased him who separated me from my mother's womb and called me by his grace,
1:15. But, when it pleased him who, from my mother’s womb, had set me apart, and who has called me by his grace,
1:15. But when it pleased God, who separated me from my mother’s womb, and called [me] by his grace,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-17. Но не мог ли Апостол после своего обращения ко Христу подчиниться человеческому влиянию в выработке своего миросозерцания? Так бывало, конечно, со всеми принимавшими христианство в то время: Галаты по себе самим, конечно, знали, что без наставления со стороны других они не могли бы стать тем, чем стали. Вот, чтобы исключить предположение о таковом постороннем на него влиянии, Апостол и отмечает как весьма важный факт, что он, после своего обращения, не пошел в Иерусалим, чтобы получить наставление в вере от Апостолов, а ушел в Аравию, откуда опять, не заходя в Иерусалим, бывший в то время центром христианства, возвратился в Дамаск. - Избравший меня... см. Толков. Библия т. Х-й. - Открыть во мне Сына Своего. В душе Апостола до его обращения царила тьма, препятствовавшая ему увидеть в гонимом им Иисусе истинного Мессию и Сына Божия. Тьма эта состояла из иудейских предрассудков и, в особенности, из фарисейских стремлений, которые до тех пор владели душою Павла. Препобеждение этих предрассудков через особое воздействие Божественное на душу Павла (ср. Ин VI:44) и есть "открытие Сына Божия", о котором здесь говорит Апостол. Только через него пришло к своему полному развитию и стало действенным то первое самооткровение Христа (ст. 12-й), с которым было непосредственно связано призвание Павла в лоно Церкви Христовой и к апостольскому служению. Три дня телесной слепоты (Деян IX:2), которые следовали за явлением Христа Павлу и призванием Апостола, и можно рассматривать как время, в которое совершилось воздействие Божие на душу Павла. - Чтобы я благовествовал Его язычникам. Целью такого "открытия Сына Божия" в душе Павла было то, чтобы Павел стал проповедником Евангелия среди язычников. И мог ли, в самом деле, Павел не проповедывать язычникам Того, в Ком он, по особому воздействию Божию на его душу, узнал истинного Сына Бога? Как Бог есть Бог иудеев и язычников (Рим III:29), так и Христос - Сын Бога - должен быть безусловным достоянием всех народов. Такова была цель, какую имел Бог при том "открытии Сына Своего" Павлу. - Я не стал... Ап., получивши прямое разъяснение от Бога о Христе, не нашел нужным предлагать приобретенное им таким чрезвычайным способом убеждение на суд людей (плоти и крови ср. Еф VI:12; Мф XVI:17): это было бы с его стороны проявлением неуважения к божественному научению. - Тогда же. Он так думал и поступал начиная с тех самых дней своего призвания. Очевидно, враги его внушали Галатам, что в первое время после своего обращения Павел все-таки искал себе признания у старейших христиан и Апостолов, старался получить от них некоторые нужные ему указания и только впоследствии неожиданно прервал с ними всякое общение и выступил с своим "ложным" евангелием в открытом противоречии с Иерусалимскою церковью. - И не пошел в Иерусалим... Где же, как не в Иерусалиме, этом старейшем городе христианства, Павел мог бы искать себе указаний, если бы в них нуждался? Однако он не пошел туда (aphlqon - по лучшему чтению, т. е. не оставил Дамаска, чтобы идти в Иерусалим). - К предшествовавшим (T. pro emou), т. е. ранее меня призванным. - А пошел в Аравию, т. е. если куда и ходил, может быть даже неоднократно, - из Дамаска, который служил три года после обращения постоянным местом его пребывания, - то только в Аравию - в область лежавшего к юго-востоку от Дамаска царства Наватеев, в котором правителем был царь Арета (2Кор. XI:32). Относительно своего пребывания в Аравии Ап. более ничего здесь не говорит - это ему было не нужно (об этом см. Толк. Библию т. X). Ему хочется показать только свою независимость от влияния человеческих авторитетов, и это он делает упоминая о том, что выходил из Дамаска только в Аравию, где, конечно, не мог встретиться с Апостолами из 12-ти...
Adam Clarke: Commentary on the Bible - 1831
1:15: Who separated me from my mother's womb - Him whom I acknowledge as the God of nature and the God of grace; who preserved me by his providence when I was a helpless infant, and saved me by his grace when I was an adult persecutor. For some useful remarks on these passages see the introduction, sec. 2.
Albert Barnes: Notes on the Bible - 1834
1:15: But when it pleased God - Paul traced all his hopes of eternal life, and all the good influences which had ever borne upon his mind, to God.
Who separated me ... - That is, who destined me; or who purposed from my very birth that I should be a preacher and an apostle. The meaning is, that God had in his secret purposes set him apart to be an apostle. It does not mean that he had actually called him in his infancy to the work, for this was not so, but that he designed him to be an important instrument in his hands in spreading the true religion. Jeremiah Jer 1:5 was thus set apart, and John the Baptist was thus early designated for the work which they afterward performed. It follows from this:
(1) That God often, if not always, has purposes in regard to people from their very birth. He designs them for some important field of labor, and endows them at their creation with talents adapted to that.
(2) it does not follow that because a young man has gone far astray; and has become even a blasphemer and a persecutor, that God has not destined him to some important and holy work in his service. How many people have been called, like Paul, and Newton, and Bunyan, and Augustine, from a life of sin to the service of God.
(3) God is often training up people in a remarkable manner for future usefulness. His eye is upon them, and He watches over them, until the time comes for their conversion. His providence was concerned in the education and training of Paul. It was by the divine intention with reference to his future work that he had so many opportunities of education, and was so well acquainted with the "traditions" of that religion which he was yet to demonstrate to be unfounded and false. He gave him the opportunity to cultivate his mind, and prepare to grapple with the Jew in argument, and show him how unfounded were his hopes. So it is often now. He gives to a young man an opportunity of a finished education. Perhaps he suffers him to fall into the snares of infidelity, and to become familiar with the arguments of sceptics, that he may thus be better prepared to meet their sophisms and to enter into their feelings. God's eye is upon them in their wanderings, and they are often allowed to wander far; to range the fields of science; to become distinguished as scholars, as Paul was; until the time comes for their conversion, and then, in accordance with the purpose which set them apart from the world, God converts them, and consecrates all their talents and attainments to His service.
(4) we should never despair of a young man who has wandered far from God. If he has risen high in attainments; if his whole aim is ambition; or if he has become an infidel, still we are not to despair of him. It is still possible that God "separated" that talent to his service from his very birth, and that God still means to call it all to His service. How easy it was to convert Saul of Tarsus when the proper period arrived. So it is of the now unconverted and unconsecrated, but cultivated talent among the young men of our land. Far as they may have wandered from God and virtue, yet much of that talent has been devoted to Him in baptism, and by parental purposes and prayers; and, it may be - as is morally certain from the history of the past - that much of it is consecrated also by the divine purpose and intention for the noble cause of virtue and pure religion. In that now apparently wasted talent; in that learning now apparently devoted to other aims and ends, there is much that may still adorn the cause of virtue and religion; and how fervently we should pray that it may be "called" by the grace of God and actually devoted to His service.
And called me by his grace - On the way to Damascus. It was special grace, because he was then engaged in bitterly opposing Him and His cause.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:15: it: Deu 7:7, Deu 7:8; Sa1 12:22; Ch1 28:4, Ch1 28:5; Mat 11:26; Luk 10:21; Co1 1:1; Eph 1:5, Eph 1:9, Eph 3:11
who: Isa 49:1, Isa 49:5; Jer 1:5; Luk 1:15, Luk 1:16; Act 9:15, Act 13:2, Act 22:14, Act 22:15; Rom 1:1
and: Rom 1:5, Rom 8:30, Rom 9:24; Co1 1:9, Co1 1:24, Co1 15:10; Th2 2:13, Th2 2:14; Ti1 1:12-14; Ti2 1:9; Pe1 5:10
Geneva 1599
1:15 But when it pleased God, who (l) separated me from my mother's womb, and called [me] by his grace,
(l) He speaks of God's everlasting predestination, by which he appointed him to be an apostle, of which he makes three distinctions: the everlasting council of God, his appointing from his mother's womb, and his calling. And we see that there is no mention at all of foreseen works.
John Gill
1:15 But when it pleased God,.... Here begins his account of his conversion, and call to the ministry; all which he ascribes entirely to the sovereign good pleasure, and free grace of God:
who separated me from my mother's womb. By his "mother" is meant, not in an improper and figurative sense, the Jewish church, or the old synagogue, the mother of all its members; the Jerusalem which then was, and was in bondage with her children; from which bondage, blindness, ignorance, superstition and bigotry, he was delivered, when called by grace: nor the church at Antioch, which is never called a mother church; and though he was by that church, with Barnabas, separated for the work of the ministry, yet not from it: but by his "mother", without a figure is meant, his real natural mother, whose name is said to be Theocrita; and this separation from her womb is to be understood either of that distinction made of him in Providence, as soon as born; which not only took him, and safely brought him out of his mother's womb, but ever since took special care of him, and saved and preserved him to be called; for all the chosen vessels of salvation are distinguished from others, in a providential way; they are more under the special care of Providence than others are, even whilst in a state of unregeneracy; God's eye of Providence is upon them, his heart is towards them, he waits upon them to be gracious to them, and many are the remarkable appearances of Providence for them; see Ps 22:9. Or rather this designs divine predestination, which is a separation, a setting apart of persons, for such and such purposes, as here of the apostle; and the eternity of it, it being very early done, from his mother's womb; whilst he was in it, before he was born, and had done either good or evil; from the beginning of time, from the foundation of the world, and before it, even from eternity: all which phrases express the same thing, and intend either his predestination to grace and glory, to holiness and happiness, to sanctification of the Spirit, and belief of the truth, and to the obtaining the glory of our Lord Jesus Christ; or his predestination to apostleship, to the work of the ministry, to the Gospel of Christ, to which he was separated in eternity, and in time; reference seems to be had to Jer 1:5 or indeed both, and his separation or predestination to both was owing to the sovereign will and good pleasure of God, as was also his after call:
and called me by his grace; which follows upon separation, as it does on predestination, in Rom 8:30 and is to be interpreted either of his call at conversion, by powerful and efficacious grace; when he was called out of Jewish darkness, blindness, and ignorance, into Gospel light and knowledge; out of the bondage of sin, Satan, the law, and traditions of the fathers, into the liberty of Christ; from conversation with the men of the world, among whom before he had it, into the fellowship of Father, Son, and Spirit, angels and saints; out of himself, and off of a dependence on his own righteousness, to trust in Christ: in a word, he was called into the grace of Christ here, into a participation of all the blessings of grace, and to eternal glory by him hereafter; which call was not of men, but of God, as the efficient cause of it; and by his grace, as the moving and procuring cause of it, and without the use of means, the word, which is the ordinary way in which God calls his people; so that it is plain his first light into the Gospel, was not of man, nor so much as by the means of man: or this call may respect his call to the ministry, which was at the same time he was effectually called by grace; and which also was not of man, nor of himself; he did not thrust himself into this work, but God called him; and that of his mere grace and good will, without any respect to any merits, deserts, or qualifications in him.
John Wesley
1:15 But when it pleased God - He ascribes nothing to his own merits, endeavours, or sincerity. Who separated me from my mother's womb - Set me apart for an apostle, as he did Jeremiah for a prophet. Jer 1:5. Such an unconditional predestination as this may consist, both with God's justice and mercy. And called me by his grace - By his free and almighty love, to be both a Christian and an apostle.
Robert Jamieson, A. R. Fausset and David Brown
1:15 separated--"set me apart": in the purposes of His electing love (compare Acts 9:15; Acts 22:14), in order to show in me His "pleasure," which is the farthest point that any can reach in inquiring the causes of his salvation. The actual "separating" or "setting apart" to the work marked out for him, is mentioned in Acts 13:2; Rom 1:1. There is an allusion, perhaps, in the way of contrast, to the derivation of Pharisee from Hebrew, "pharash," "separated." I was once a so-called Pharisee or Separatist, but God had separated me to something far better.
from . . . womb--Thus merit in me was out of the question, in assigning causes for His call from Acts 9:11. Grace is the sole cause (Ps 22:9; Ps 71:6; Is 49:1, Is 49:5; Jer 1:5; Lk 1:15).
called me--on the way to Damascus (Acts 9:3-8).
1:161:16: յայտնել զՈրդին իւր ինեւ, զի աւետարանեցի՛ց զնա ՚ի հեթանոսս. անդէն վաղվաղակի ոչի՛նչ զգացուցի մարմնոյ եւ արեան[4186]. [4186] Ոմանք. Արդէն վաղվաղակի ոչ զգացու՛՛։ Ոսկան. Ոչ ինչ առի հանգամանս մարմնոյ եւ ար՛՛։
16 յայտնել ինձանով իր Որդուն, որպէսզի աւետարանեմ նրան հեթանոսների մէջ, այն ժամանակ, իսկոյն, ոչ մէկի խորհրդին չդիմեցի,
16 Ինծի* իր Որդին յայտնել, որպէս զի զանիկա հեթանոսներուն մէջ քարոզեմ, նոյն ատեն բան մը չիմացուցի մարմնին ու արիւնին,
յայտնել զՈրդին իւր [1]ինեւ, զի աւետարանեցից զնա ի հեթանոսս, անդէն վաղվաղակի ոչինչ զգացուցի մարմնոյ եւ արեան:

1:16: յայտնել զՈրդին իւր ինեւ, զի աւետարանեցի՛ց զնա ՚ի հեթանոսս. անդէն վաղվաղակի ոչի՛նչ զգացուցի մարմնոյ եւ արեան[4186].
[4186] Ոմանք. Արդէն վաղվաղակի ոչ զգացու՛՛։ Ոսկան. Ոչ ինչ առի հանգամանս մարմնոյ եւ ար՛՛։
16 յայտնել ինձանով իր Որդուն, որպէսզի աւետարանեմ նրան հեթանոսների մէջ, այն ժամանակ, իսկոյն, ոչ մէկի խորհրդին չդիմեցի,
16 Ինծի* իր Որդին յայտնել, որպէս զի զանիկա հեթանոսներուն մէջ քարոզեմ, նոյն ատեն բան մը չիմացուցի մարմնին ու արիւնին,
zohrab-1805▾ eastern-1994▾ western am▾
1:1616: открыть во мне Сына Своего, чтобы я благовествовал Его язычникам, --я не стал тогда же советоваться с плотью и кровью,
1:16  ἀποκαλύψαι τὸν υἱὸν αὐτοῦ ἐν ἐμοὶ ἵνα εὐαγγελίζωμαι αὐτὸν ἐν τοῖς ἔθνεσιν, εὐθέως οὐ προσανεθέμην σαρκὶ καὶ αἵματι,
1:16. ἀποκαλύψαι (to-have-shrouded-off) τὸν (to-the-one) υἱὸν (to-a-Son) αὐτοῦ (of-it) ἐν (in) ἐμοὶ (unto-ME,"ἵνα (so) εὐαγγελίζωμαι ( I-might-goodly-message-to ) αὐτὸν (to-it) ἐν (in) τοῖς (unto-the-ones) ἔθνεσιν, (unto-nations,"εὐθέως (unto-straight) οὐ (not) προσανεθέμην (I-had-placed-up-toward) σαρκὶ (unto-a-flesh) καὶ (and) αἵματι, (unto-a-blood,"
1:16. ut revelaret Filium suum in me ut evangelizarem illum in gentibus continuo non adquievi carni et sanguiniTo reveal his Son in me, that I might preach him among the Gentiles: immediately I condescended not to flesh and blood.
16. to reveal his Son in me, that I might preach him among the Gentiles; immediately I conferred not with flesh and blood:
1:16. to reveal his Son within me, so that I might evangelize him among the Gentiles, I did not next seek the consent of flesh and blood.
1:16. To reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood:
To reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood:

16: открыть во мне Сына Своего, чтобы я благовествовал Его язычникам, --я не стал тогда же советоваться с плотью и кровью,
1:16  ἀποκαλύψαι τὸν υἱὸν αὐτοῦ ἐν ἐμοὶ ἵνα εὐαγγελίζωμαι αὐτὸν ἐν τοῖς ἔθνεσιν, εὐθέως οὐ προσανεθέμην σαρκὶ καὶ αἵματι,
1:16. ut revelaret Filium suum in me ut evangelizarem illum in gentibus continuo non adquievi carni et sanguini
To reveal his Son in me, that I might preach him among the Gentiles: immediately I condescended not to flesh and blood.
1:16. to reveal his Son within me, so that I might evangelize him among the Gentiles, I did not next seek the consent of flesh and blood.
1:16. To reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:16: To reveal his Son in me - To make me know Jesus Christ, and the power of his resurrection.
That I might preach him among the heathen - For it was to the Gentiles, and the dispersed Jews among the Gentiles, that St. Paul was especially sent. Peter was sent more particularly to the Jews in the land of Judea; Paul to those in the different Greek provinces.
I conferred not with flesh and blood - I did not take counsel with men; σαρξ και αἱμα, which is a literal translation of the Hebrew בשר ודם basar vedam, flesh and blood, is a periphrasis for man, any man, a human being, or beings of any kind. Many suppose that the apostle means he did not dally, or take counsel, with the erroneous suggestions and unrenewed propensities of his own heart, or those of others; but no such thing is intended by the text. St. Paul was satisfied that his call was of God; he had therefore no occasion to consult man.
Albert Barnes: Notes on the Bible - 1834
1:16: To Rev_eal his Son in me - This is to be regarded as connected with the first part of Gal 1:15, "When it pleased God to Rev_eal his Son in me," that is, on the way to Damascus. The phrase evidently means, to make me acquainted with the Lord Jesus, or to Rev_eal his Son to me; compare the Greek in Mat 10:32, for a similar expression. The Revelation here referred to was the miraculous manifestation which was made to Paul on his way to Damascus; compare Co2 4:6. That Revelation was in order to convince him that he was the Messiah; to acquaint him with his nature, rank, and claims; and to qualify him to be a preacher to the pagan.
That I might preach him - In order that I might so preach him; or with a view to my being appointed to this work. This was the leading purpose for which Paul was converted, Act 9:15; Act 22:21.
The heathen - The Gentiles; the portion of the world that was not Jewish, or that was destitute of the true religion.
Immediately - Koppe supposes that this is to be connected with "I went into Arabia" Gal 1:17. Rosenmuller supposes it means, "Immediately I consented." Dr. Wells and Locke suppose that it refers to the fact that he immediately went to Arabia. But this seems to me to be an unnatural construction. The words are too remote from each other to allow of it. The evident sense is, that he was at once decided. He did not take time to deliberate whether he should or should not become a Christian. He made up his mind at once and on the spot. He did not consult with anyone; he did not ask advice of anyone; he did not wait to be instructed by anyone. He was convinced by the vision in an overpowering manner that Jesus was the Messiah, and he yielded at once. The main idea is, that there was no delay, no consultation, no deferring it, that he might see and consult with his friends, or with the friends of Christianity. The object for which he dwells on this is to show that he did not receive his views of the gospel from man.
I conferred not - I did not "lay the case" (προσανεθέμην prosanethemē n) before any man; I did not confer with anyone.
Flesh and blood - Any human being, for so the phrase properly signifies; see the note at Mat 16:17. This does not mean here, that Paul did not consult his own ease and happiness; that he was regardless of the sufferings which he might be called to endure; that he was willing to suffer, and was not careful to make provision for his own comfort - which was true in itself - but that he did not lay the case before any man, or any body of human beings for instruction or advice. He acted promptly and decisively. He was not disobedient to the heavenly vision Act 26:19, but resolved at once to obey. Many suppose that this passage means that Paul did not take counsel of the evil passions and suggestions of his own heart, or of the feelings which would have prompted him to lead a life of ambition, or a life under the influence of corrupt desires. But however true this was in fact, no such thing is intended here. It simply means that he did not take counsel of any human being. He resolved at once to follow the command of the Saviour, and at once to obey him. The passage shows:
(1) That when the Lord Jesus calls us to follow him we should promptly and decidedly obey.
(2) we should not delay even to take counsel of earthly friends, or wait for human advice, or consult their wishes, but should at once resolve to follow the Lord Jesus. Most persons, when they are awakened to see their guilt, and their minds are impressed on the subject of religion are prone to defer it; to resolve to think of it at some future time; or to engage in some other business before they become Christians; or, at least, they wish to finish what they have on hand before they yield to God. If Paul had pursued this course, he probably never would have become a Christian. It follows, therefore:
(3) That when the Lord Jesus calls us, we should at once abandon any course of life, however pleasant, or any plan of ambition, however brilliant, or any scheme of gain, however promising, in order that we may follow him. What a brilliant career of ambition that Paul did abandon! and how promptly and decidedly did he do it! He did not pause or hesitate a moment! However brilliant as his prospects were, he at once forsook everything; paused in mid-career in his ambition; and without consulting one human being, he immediately gave his heart to God. Such a course should be pursued by all. Such a promptness and decision will prepare one to become an eminent Christian, and to be eminently useful.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:16: Rev_eal: Mat 16:17; Co1 2:9-13; Co2 4:6; Eph 1:17, Eph 1:18, Eph 3:5-10
that: Gal 2:7-9; Act 9:15, Act 22:21, Act 26:17, Act 26:18; Rom 1:13, Rom 1:14, Rom 11:13, Rom 15:16-19; Eph 3:1, Eph 3:8; Col 1:25-27; Th1 2:16; Ti1 2:7; Ti2 1:11
immediately: Gal 1:11, Gal 1:12, Gal 2:1, Gal 2:6; Deu 33:9; Luk 9:23-25, Luk 9:59-62; Act 26:19, Act 26:20; Co2 5:16
flesh: Mat 16:17, Mat 26:41; Co1 15:50; Eph 6:12; Heb 2:14
Geneva 1599
1:16 To reveal his Son (m) in me, that I might preach him among the heathen; immediately (8) I conferred not with (n) flesh and blood:
(m) To me, and this is a type of speech which the Hebrews use, by which it shows us that this gift comes from God. (8) He says this because it might be objected that he was indeed called by Christ in the way, but afterward was instructed by the apostles and others (whose names, as I said before, the false apostles abused to destroy his apostleship), as though he delivered another Gospel than they did, and as though he were not of their number, who are to be credited without exception. Therefore, Paul answers that he began immediately after his calling to preach the Gospel at Damascus and in Arabia, and was not from that time in Jerusalem except for fifteen days, when he saw only Peter and James. And afterwards, he began to teach in Syria and Cilicia, with the consent and approval of the churches of the Jews, who knew him only by name: so far off was it, that he was there instructed by men.
(n) With any man in the world.
John Gill
1:16 To reveal his Son in me,.... This clause stands in connection with that in the preceding verse, "but when it pleased God"; the revelation of Christ in the apostle being the mere fruit and effect of God's will and pleasure: some versions read it "by me", making the apostle to be the instrument and means, by whom God revealed his Son Jesus Christ to others, which is a certain truth, but this is rather contained in the following clause: others read it "to me", and which also is true; for Christ was revealed to him in the glory of his person, the fulness of his grace, the necessity, suitableness, and completeness of his salvation; not objectively in the Gospel, or merely notionally, speculatively in the theory of things, but spiritually, experimentally, and savingly; and which is better expressed, and nearer the original, by "in him"; for he had an internal discovery of him as God's salvation, and of his interest in him as such; Christ was formed in him, his Spirit was put within him, his grace was implanted in him; he lived and dwelt in his heart by faith, as the Son in his own house; he was known unto him, as Christ in him the hope of glory: now the end of all this, of his separation from mother's womb, of his call by the grace of God, of the large revelation of Christ to him, and in him was,
that, says he,
I might preach him among the Heathen; as he did: Christ was the subject of his ministry; the things respecting his person, as that he was very God, the Son of God, God and man in one person the things respecting his office, as that he is the only Mediator between God and man, the prophet of the church, the high priest over the house of God, and King of saints; the doctrines of his grace, and which concern his obedience, sufferings, and death; as that peace and pardon are by his blood, justification by his righteousness, reconciliation and satisfaction by his sacrifice, and eternal life and complete salvation alone by him; all which is evangelizing, or preaching good news and glad tidings to sensible sinners: the persons to whom he was to preach these things, and did, were "the Heathen", or Gentiles; he was a chosen vessel for this purpose; Christ, when he called him, sent him to them; the work he was to do, and did, lay chiefly among them; hence he is called an apostle, and teacher of them:
immediately I conferred not with flesh and blood; which some understand of carnal reason, and that he did not stand reasoning and debating the matter with himself, whether it would be for his credit and reputation, for his worldly interest and advantage, to enter upon the ministry of the word; whether it would be advisable to expose himself, by so doing, to reproach and persecution; but immediately, as soon as he was called by grace, and Christ was revealed in him, he set about it: others, by "flesh and blood", understand carnal men; and others his countrymen the Jews, and those of them that were his relations, his own flesh; but rather men in general are intended, any whatever, and especially the apostles; whom, he afterwards says, he had no conversation with, upon his first setting out in the ministry. It is usual with the Jews to call men, in distinction and opposition to God, , "flesh and blood". Infinite almost are the examples that might be given thereof out of their writings. See Gill on Mt 16:17. See Gill on Eph 6:12.
John Wesley
1:16 To reveal his Son in me - By the powerful operation of his Spirit, 2Cor 4:6; as well as to me, by the heavenly vision. That I might preach him to others - Which I should have been ill qualified to do, had I not first known him myself. I did not confer with flesh and blood - Being fully satisfied of the divine will, and determined to obey, I took no counsel with any man, neither with my own reason or inclinations, which might have raised numberless objections.
Robert Jamieson, A. R. Fausset and David Brown
1:16 reveal his Son in me--within me, in my inmost soul, by the Holy Spirit (Gal 2:20). Compare 2Cor 4:6, "shined in our hearts." The revealing of His Son by me to the Gentiles (so translate for "heathen") was impossible, unless He had first revealed His Son in me; at first on my conversion, but especially at the subsequent revelation from Jesus Christ (Gal 1:12), whereby I learned the Gospel's independence of the Mosaic law.
that I might preach--the present in the Greek, which includes the idea "that I may preach Him," implying an office still continuing. This was the main commission entrusted to him (Gal 2:7, Gal 2:9).
immediately--connected chiefly with "I went into Arabia" (Gal 1:17). It denotes the sudden fitness of the apostle. So Acts 9:20, "Straightway he preached Christ in the synagogue."
I conferred not--Greek, "I had not further (namely, in addition to revelation) recourse to . . . for the purpose of consulting." The divine revelation was sufficient for me [BENGEL].
flesh and blood-- (Mt 16:17).
1:171:17: եւ ո՛չ ելի յԵրուսաղէմ առ որ յառաջագոյն քան զիս առաքեալքն էին. այլ չոգայ յԱրաբիա, եւ դարձեա՛լ դարձայ ՚ի Դամասկոս։
17 ոչ էլ Երուսաղէմ բարձրացայ նրանց մօտ, որ ինձնից առաջ առաքեալներ էին, այլ գնացի Արաբիա եւ վերադարձայ Դամասկոս:
17 Ո՛չ ալ Երուսաղէմ ելայ ինձմէ առաջ առաքեալ եղողներուն քով, հապա Արաբիա գացի ու նորէն Դամասկոս դարձայ։
եւ ոչ ելի յԵրուսաղէմ առ որ յառաջագոյն քան զիս առաքեալքն էին, այլ չոգայ յԱրաբիա, եւ դարձեալ դարձայ ի Դամասկոս:

1:17: եւ ո՛չ ելի յԵրուսաղէմ առ որ յառաջագոյն քան զիս առաքեալքն էին. այլ չոգայ յԱրաբիա, եւ դարձեա՛լ դարձայ ՚ի Դամասկոս։
17 ոչ էլ Երուսաղէմ բարձրացայ նրանց մօտ, որ ինձնից առաջ առաքեալներ էին, այլ գնացի Արաբիա եւ վերադարձայ Դամասկոս:
17 Ո՛չ ալ Երուսաղէմ ելայ ինձմէ առաջ առաքեալ եղողներուն քով, հապա Արաբիա գացի ու նորէն Դամասկոս դարձայ։
zohrab-1805▾ eastern-1994▾ western am▾
1:1717: и не пошел в Иерусалим к предшествовавшим мне Апостолам, а пошел в Аравию, и опять возвратился в Дамаск.
1:17  οὐδὲ ἀνῆλθον εἰς ἱεροσόλυμα πρὸς τοὺς πρὸ ἐμοῦ ἀποστόλους, ἀλλὰ ἀπῆλθον εἰς ἀραβίαν, καὶ πάλιν ὑπέστρεψα εἰς δαμασκόν.
1:17. οὐδὲ (not-moreover) ἀνῆλθον (I-had-came-up) εἰς (into) Ἰεροσόλυμα (to-a-Hierosoluma) πρὸς (toward) τοὺς (to-the-ones) πρὸ (before) ἐμοῦ (of-ME) ἀποστόλους, (to-setees-off,"ἀλλὰ (other) ἀπῆλθον (I-had-came-off) εἰς (into) Ἀραβίαν, (to-an-Arabia,"καὶ (and) πάλιν (unto-furthered) ὑπέστρεψα (I-beturned-under) εἰς (into) Δαμασκόν. (to-a-Damaskos)
1:17. neque veni Hierosolyma ad antecessores meos apostolos sed abii in Arabiam et iterum reversus sum DamascumNeither went I to Jerusalem, to the apostles who were before me: but I went into Arabia, and again I returned to Damascus.
17. neither went I up to Jerusalem to them which were apostles before me: but I went away into Arabia; and again I returned unto Damascus.
1:17. Neither did I go to Jerusalem, to those who were Apostles before me. Instead, I went into Arabia, and next I returned to Damascus.
1:17. Neither went I up to Jerusalem to them which were apostles before me; but I went into Arabia, and returned again unto Damascus.
Neither went I up to Jerusalem to them which were apostles before me; but I went into Arabia, and returned again unto Damascus:

17: и не пошел в Иерусалим к предшествовавшим мне Апостолам, а пошел в Аравию, и опять возвратился в Дамаск.
1:17  οὐδὲ ἀνῆλθον εἰς ἱεροσόλυμα πρὸς τοὺς πρὸ ἐμοῦ ἀποστόλους, ἀλλὰ ἀπῆλθον εἰς ἀραβίαν, καὶ πάλιν ὑπέστρεψα εἰς δαμασκόν.
1:17. neque veni Hierosolyma ad antecessores meos apostolos sed abii in Arabiam et iterum reversus sum Damascum
Neither went I to Jerusalem, to the apostles who were before me: but I went into Arabia, and again I returned to Damascus.
1:17. Neither did I go to Jerusalem, to those who were Apostles before me. Instead, I went into Arabia, and next I returned to Damascus.
1:17. Neither went I up to Jerusalem to them which were apostles before me; but I went into Arabia, and returned again unto Damascus.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:17: Neither went I up to Jerusalem - The aim of the apostle is to show that he had his call so immediately and pointedly from God himself, that he had no need of the concurrence even of the apostles, being appointed by the same authority, and fitted to the work by the same grace and Spirit, as they were.
But I went into Arabia - That part of Arabia which was contiguous to Damascus, over which Aretas was then king. Of this journey into Arabia we have no other account. As St. Luke was not then with him, it is not inserted in the Acts of the Apostles. See introduction to this epistle. Jerusalem was the stated residence of the apostles; and, when all the other believers were scattered throughout the regions of Judea and Samaria, we find the apostles still remaining, unmolested, at Jerusalem! Act 8:1.
Albert Barnes: Notes on the Bible - 1834
1:17: Neither went I up to Jerusalem - That is, I did not go there at once. I did not go to consult with the apostles there, or to be instructed by them in regard to the nature of the Christian religion. The design of this statement is to show that, in no sense, did he derive his commission from man.
To them which were apostles before me - This implies that Paul then regarded himself to be an apostle. They were, he admits, apostles before he was; but he felt also that he had original authority with them, and he did not go to them to receive instruction, or to derive his commission from them. Several of the apostles remained in Jerusalem for a considerable time after the ascension of the Lord Jesus, and it was regarded as the principal place of authority; see Acts 15.
But I went into Arabia - Arabia was south of Damascus, and at no great distance. The line indeed between Arabia Deserta and Syria is not very definitely marked, but it is generally agreed that Arabia extends to a considerable distance into the Great Syrian Desert. To what part of Arabia and for what purpose that Paul went is wholly unknown. Nothing is known of the circumstances of this journey; nor is the time which he spent there known. It is known indeed Gal 1:18 that he did not go to Jerusalem until three years after his conversion, but how large a part of this time was spent in Damascus, we have no means of ascertaining. It is probable that Paul was engaged during these three years in preaching the gospel in Damascus and the adjacent regions, and in Arabia; compare Act 9:20, Act 9:22, Act 9:27. The account of this journey into Arabia is wholly omitted by Luke in the Acts of the Apostles, and this fact, as has been remarked by Paley (Horae Paulinae, chapter v. No. 2), demonstrates that the Acts and this Epistle were not written by the same author, or that the one is independent of the other; because, "if the Acts of the Apostles had been a forged history made up from the Epistle, it is impossible that this journey should have been passed over in silence; if the Epistle had been composed out of what the author had read of Paul's history in the Acts , it is unaccountable that it should have been inserted."
As to the reason why Luke omitted to mention the journey into Arabia nothing is known. Various conjectures have been entertained, but they are mere conjectures. It is sufficient to say, that Luke has by no means recorded all that Paul or the other apostles did, nor has he pretended to do it. He has given the leading events in the public labors of Paul; and it is not at all improbable that he has omitted not a few short excursions made by him for the purpose of preaching the gospel. The journey into Arabia, probably, did not furnish any incidents in regard to the success of the gospel there which required particular record by the sacred historian, nor has Paul himself referred to it for any such reason, or intimated that it furnished any incidents, or any facts, that required particularly the notice of the historian. He has mentioned it for a different purpose altogether, to show that he did not receive his commission from the apostles, and that he did not go at once to consult them. He went directly the other way. Since Luke, in the Book of Acts , had no occasion to illustrate this; since he had no occasion to refer to this argument, it did not fall in with the design to mention the fact. Nor is it known why Paul went into Arabia. Bloomfield supposes that it was in order to recover his health after the calamity which he suffered on the way to Damascus. But everything in regard to this is mere conjecture. I should rather think it was more in accordance with the general character of Paul that he made this short excursion for the purpose of preaching the gospel.
And returned again unto Damascus - He did not go to Jerusalem to consult with the apostles after his visit to Arabia, but returned again to the place where he was converted and preached there, showing that he had not derived his commission from the other apostles.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:17: went: Gal 1:18; Act 9:20-25
returned: Co2 11:32, Co2 11:33
John Gill
1:17 Neither went I up to Jerusalem,.... That is, immediately, as soon as he was converted, not till three years after, as follows; though by the account which Luke gives of him, Acts 9:23 and by that which the apostle gives of himself, Acts 22:17 it looks as if he went to Jerusalem some little time after his conversion, and before the date here given: and therefore some have thought that he did go up to Jerusalem pretty quickly, when, praying in the temple, he fell into a trance, and was ordered to make haste from thence, and go far hence unto the Gentiles and accordingly he made no stay, did not go to any of the apostles, and neither saw nor conversed with any of them, which is what he here says,
to them which were apostles before me. The twelve, who were called, ordained, and sent forth as apostles before he was; for last of all Christ appeared to him, and was seen by him as one born out of due time: his meaning is, not that he was a successor of the apostle's, but that they were instated in the office of apostleship before him; and this he mentions to show that he did not receive the Gospel from men, no not from the apostles themselves; since, upon his conversion, he did not go up to Jerusalem to see any of them, and talk with them; nor did he stand in need of any instructions from them, being immediately furnished sufficiently by Christ himself; nor did his work lie at Jerusalem, nor so much among the Jews as among the Gentiles, and therefore to them he went:
but I went into Arabia. This journey of the apostle is wholly omitted by Luke, nor should we have known anything of it, had it not been for this account: how long he stayed there, what he did, and what success he met with among the Arabs are no where related; no doubt but he preached the Gospel to them, and as his ministry everywhere was owned and blessed by God, it may be very reasonably thought it was here at his first setting out in it. The Arabic version reads it, "I went to Balcam", which was a city in Syria; but without any foundation for it; for it was not Syria, but Arabia to which he went. There are three countries which bear the name of Arabia, and which are called to distinguish them from one another, Arabia Petraea, Arabia Deserta, and Arabia Felix; of which See Gill on Acts 2:11. It is very likely it was the former of these which the apostle went to, as being nearest to Syria, since from Damascus, the metropolis of Syria, he went thither; and Damascus itself was at this time under the government of an Arabian king, see 2Cor 11:32. So Pliny frequently speaks of Arabia as near to Syria, Palestine, and Judea: in one place he says (l), Arabia divides Judea from Egypt; and elsewhere (m) observes, that Syria is distinguished by many names; for it is called Palestina, where it touches the Arabians, and Judea, and Coele, and Phenice; and Peraea, or the country beyond Jordan, he says, is next to Arabia and Egypt; and on the east of the lake of Asphaltites he places Arabia, that belongs to the Nomades; so likewise Josephus (n) places Arabia at the east of Peraea, or the country beyond Jordan; and says (o) in another place, that Arabia borders on Judea, the metropolis of which was Petra, where Aretas the king had his royal palace: Jerom (p) likewise observes, that the river Jordan divides Judea and Arabia; so that this country into which the apostle went was not a great way off of Syria and Judea, whither he returned again after some time; which seems to be about the space of three years, by what follows in the next verse, and when he had done the work and will of God in those parts; where doubtless he was the instrument of converting souls, and planting churches, and here it is certain were churches in ages following: in the "third" century were churches in Arabia, mentioned along with the churches in Syria, by Eusebius (q); in which age lived two famous Arabian bishops, Beryllus and Maximus; and the same historian (r) reports, that in the times of Dioclesian there were some wonderful martyrs in Arabia, who suffered the most cruel tortures and death, for the sake of Christ: and in the "fourth" century there were Arabian bishops in the Nicene council, and in other synods, as at Jerusalem and Sardica; and in the same century there were bishops of Arabia Petraea, at the synod in Antioch, whose names were Nicomachus and Cyrion: and also in the "fifth" century there were churches and bishops in the same country (s), not to trace them any further:
and returned again unto Damascus; and then it was, that being increased in spiritual strength and knowledge, he proved that Jesus of Nazareth was the true Messiah, to the confusion of the Jews there; which drew upon him their resentment and indignation, so that they took counsel and lay in wait to kill him; but the disciples let him down through a window, by the wall of the city in a basket, and so he escaped them.
(l) Nat. Hist. l. 12. c. 21. (m) lb. l. 5. c. 12, 14, 16. (n) De Bello Jud. l. 3. c. 3. sect. 3. (o) Antiqu. l. 14. c. 1. sect. 4. & l. 4. c. 4. sect. 7. (p) De locis Hebraicis, fol. 92. G. (q) Eccl. Hist. l. 7. c. 5. (r) lb. l. 8. c. 12. (s) Hist. Eccl. Magdeburgh. cent. 4. c. 9. p. 350, 390, 405, 425. cent. 5. c. 2. p. 2. c. 10. p. 552.
John Wesley
1:17 Neither did I go up to Jerusalem - The residence of the apostles. But I immediately went again into Arabia, and returned again to Damascus - He presupposes the journey to Damascus, in which he was converted, as being known to them all.
Robert Jamieson, A. R. Fausset and David Brown
1:17 went I up--Some of the oldest manuscripts read, "went away."
to Jerusalem--the seat of the apostles.
into Arabia--This journey (not recorded in Acts) was during the whole period of his stay at Damascus, called by Luke (Acts 9:23), "many [Greek, a considerable number of] days." It is curiously confirmatory of the legitimacy of taking "many days" to stand for "three years," that the same phrase exactly occurs in the same sense in 3Kings 2:38-39. This was a country of the Gentiles; here doubtless he preached as he did before and after (Acts 9:20, Acts 9:22) at Damascus: thus he shows the independence of his apostolic commission. He also here had that comparative retirement needed, after the first fervor of his conversion, to prepare him for the great work before him. Compare Moses (Acts 7:29-30). His familiarity with the scene of the giving of the law, and the meditations and revelations which he had there, appear in Gal 4:24-25; Heb 12:18. See on Gal 1:12. The Lord from heaven communed with him, as He on earth in the days of His flesh communed with the other apostles.
returned--Greek "returned back again."
1:181:18: Ապա յետ երից ամաց ելի՛ յԵրուսաղէմ տեսանել զՊե՛տրոս. եւ եղէ առ նմա աւուրս հինգետասան[4187]։ [4187] Ոմանք. Եւ եղէ առ նոսա աւուրս։
18 Ապա, երեք տարի յետոյ, ելայ Երուսաղէմ՝ տեսնելու Պետրոսին եւ տասնհինգ օր նրա մօտ մնացի:
18 Ապա՝ երեք տարի յետոյ Երուսաղէմ գացի Պետրոսը տեսնելու եւ տասնըհինգ օր անոր քով կեցայ.
Ապա յետ երից ամաց ելի յԵրուսաղէմ տեսանել զՊետրոս, եւ եղէ առ նմա աւուրս հնգետասան:

1:18: Ապա յետ երից ամաց ելի՛ յԵրուսաղէմ տեսանել զՊե՛տրոս. եւ եղէ առ նմա աւուրս հինգետասան[4187]։
[4187] Ոմանք. Եւ եղէ առ նոսա աւուրս։
18 Ապա, երեք տարի յետոյ, ելայ Երուսաղէմ՝ տեսնելու Պետրոսին եւ տասնհինգ օր նրա մօտ մնացի:
18 Ապա՝ երեք տարի յետոյ Երուսաղէմ գացի Պետրոսը տեսնելու եւ տասնըհինգ օր անոր քով կեցայ.
zohrab-1805▾ eastern-1994▾ western am▾
1:1818: Потом, спустя три года, ходил я в Иерусалим видеться с Петром и пробыл у него дней пятнадцать.
1:18  ἔπειτα μετὰ ἔτη τρία ἀνῆλθον εἰς ἱεροσόλυμα ἱστορῆσαι κηφᾶν, καὶ ἐπέμεινα πρὸς αὐτὸν ἡμέρας δεκαπέντε·
1:18. Ἔπειτα (Upon-if-to-the-ones) μετὰ (with) τρία (to-three) ἔτη (to-years) ἀνῆλθον (I-had-came-up) εἰς (into) Ἰεροσόλυμα (to-a-Hierosoluma) ἱστορῆσαι (to-have-enquired-unto) Κηφᾶν, (to-a-Kefas) καὶ (and) ἐπέμεινα (I-stayed-upon) πρὸς (toward) αὐτὸν (to-it) ἡμέρας (to-days) δεκαπέντε: (to-ten-five)
1:18. deinde post annos tres veni Hierosolyma videre Petrum et mansi apud eum diebus quindecimThen, after three years, I went to Jerusalem to see Peter: and I tarried with him fifteen days.
18. Then after three years I went up to Jerusalem to visit Cephas, and tarried with him fifteen days.
1:18. And then, after three years, I went to Jerusalem to see Peter; and I stayed with him for fifteen days.
1:18. Then after three years I went up to Jerusalem to see Peter, and abode with him fifteen days.
Then after three years I went up to Jerusalem to see Peter, and abode with him fifteen days:

18: Потом, спустя три года, ходил я в Иерусалим видеться с Петром и пробыл у него дней пятнадцать.
1:18  ἔπειτα μετὰ ἔτη τρία ἀνῆλθον εἰς ἱεροσόλυμα ἱστορῆσαι κηφᾶν, καὶ ἐπέμεινα πρὸς αὐτὸν ἡμέρας δεκαπέντε·
1:18. deinde post annos tres veni Hierosolyma videre Petrum et mansi apud eum diebus quindecim
Then, after three years, I went to Jerusalem to see Peter: and I tarried with him fifteen days.
1:18. And then, after three years, I went to Jerusalem to see Peter; and I stayed with him for fifteen days.
1:18. Then after three years I went up to Jerusalem to see Peter, and abode with him fifteen days.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-19. Только три года спустя после своего обращения, когда, следовательно, воззрения Ап. Павла должны были принять совершенно законченный вид, он ходил в Иерусалим для того, чтобы увидеться или познакомиться (istorhsai) как следует (некоторое, поверхностное знание о Петре Павел уже имел и раньше) с Ап. Петром. Иудаисты, по-видимому, и это посещение Павлом Иерусалима перетолковывали по своему... Имея это в виду, Павел говорит об этом посещении им Иерусалима в совершенно холодном тоне. Как любознательный путешественник отыскивает наиболее славные города и хочет посмотреть на все их достопримечательности, так и Павел путешествовал в Иерусалим, чтобы познакомиться, на свободе, с главою тесного круга учеников Христовых - Ап. Петром. Но Павел пробыл в Иерусалиме только пятнадцать дней - время очень незначительное для того, чтобы научиться всему, так сказать, сначала и чтобы забыть все то, что в течении трех лет нажито было Апостолом вдали от Иерусалима... С другими же Апостолами из числа 12-ти Павлу в тот раз и познакомиться не пришлось - вероятно, их не было в Иерусалиме. Чтобы быть точным в своем сообщении о пребывании в Иерусалиме - ведь Ап. имел в виду, что его послание будут читать и враги его, иудействующие, которые, конечно, постараются указать все недоговоренное Апостолом, он прибавляет, что видел в тот раз и брата Господня Иакова, предстоятеля Иерусалимской церкви (см. Тол. Библию т. Х-й). При этом Ап., вероятно, не без намерения употребляет слово "видел": он хочет этим дать понять, что он именно только видел, но не учился у Апостола Иакова, не старался у него узнать чего либо в области христианского вероучения, что было бы ему, Павлу, неизвестно.
Adam Clarke: Commentary on the Bible - 1831
1:18: After three years I went up to Jerusalem to see Peter - These three years may be reckoned either from the departure of Paul from Jerusalem, or from his return from Arabia to Damascus.
To see Peter - Ιστορησαι Πετρον, to become personally acquainted with Peter; for this is the proper import of the verb ἱστορειν, from which we have the word ἱστορια, history, which signifies a relation of things from personal knowledge and actual acquaintance. How far this is, now, from the sense in which we must take the word, ninety-nine of every hundred of our histories sufficiently show. They are any thing but true relations of facts and persons.
And abode with him fifteen days - It was not, therefore, to get religious knowledge from him that he paid him this visit. He knew as much of the Jewish religion as Peter did, if not more; and as to the Gospel, he received that from the same source, and had preached it three years before this.
Albert Barnes: Notes on the Bible - 1834
1:18: Then after three years - Probably three years after his departure from Jerusalem to Damascus, not after his return to Arabia. So most commentators have understood it.
Went up to Jerusalem - More correctly, as in the margin, returned.
To see Peter - Peter was the oldest and most distinguished of the apostles. In Gal 2:9, he, with James and John, is called a pillar. But why Paul went particularly to see him is not known. It was probably, however, from the celebrity and distinction which he knew Peter had among the apostles that he wished to become particularly acquainted with him. The word which is here rendered "to see" (ἱστορῆσαι historē sai) is by no means that which is commonly employed to denote that idea. It occurs nowhere else in the New Testament; and properly means to ascertain by personal inquiry and examination, and then to narrate, as a historian was accustomed to do, whence our word history. The notion of personally seeing and examining, is one that belongs essentially to the word, and the idea here is that of seeing or visiting Peter in order to a personal acquaintance.
And abode with him fifteen days - Probably, says Bloomfield, including three Lord's days. Why he departed then is unknown. Beza supposes that it was on account of the plots of the Grecians against him, and their intention to destroy him Act 9:29; but this is not assigned by Paul himself as a reason. It is probable that the purpose of his visit to Peter would be accomplished in that time, and he would not spend more time than was necessary with him. It is clear that in the short space of two weeks he could not have been very extensively taught by Peter the nature of the Christian religion, and probably the time is mentioned here to show that he had not been under the teaching of the apostles.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:18: I went up: or, I returned, Act 9:26-29, Act 22:17, Act 22:18
John Gill
1:18 Then after three years I went up to Jerusalem,.... Not three years after his return to Damascus, but after his conversion; and now it was that he moved to become a member of the church at Jerusalem; but they did not care to admit him, fearing that he was not a disciple, till such time that Barnabas took him, and brought him to the Apostles Peter and James, and related his conversion and his boldness in preaching the Gospel at Damascus: his view in going up to Jerusalem at this time was partly his own safety, being obliged to fly from Damascus, but chiefly
to see Peter. The Alexandrian copy, and another, read "Cephas", and so does the Ethiopic version, the same with Peter: not to see what sort of a man he was, but to pay him a Christian visit; to converse with him about spiritual things; to know how the work of God went on under him, as the minister of the circumcision; and to relate to him, what success he had met with as the minister of the uncircumcision; but not to receive the Gospel from him, or to be ordained a preacher of it by him; for he had been three years already in the work of the ministry, before he made him this visit; and besides, his stay with him was very short, nor could he have received much from him, in so short a time, in an ordinary way:
and abode with him fifteen days; and even all this time was not wholly spent in conversation with him; for he was, during this time, coming in and going out at Jerusalem, where he preached boldly in the name of Christ, and disputed against the Grecians.
John Wesley
1:18 Then after three years - Wherein I had given full proof of my apostleship. I went to visit Peter - To converse with him.
Robert Jamieson, A. R. Fausset and David Brown
1:18 after three years--dating from my conversion, as appears by the contrast to "immediately" (Gal 1:16). This is the same visit to Jerusalem as in Acts 9:26, and at this visit occurred the vision (Acts 22:17-18). The incident which led to his leaving Damascus (Acts 9:25; 2Cor 11:33) was not the main cause of his going to Jerusalem. So that there is no discrepancy in the statement here that he went "to see Peter"; or rather, as Greek, "to make the acquaintance of"; "to become personally acquainted with." The two oldest manuscripts read, "Cephas," the name given Peter elsewhere in the Epistle, the Hebrew name; as Peter is the Greek (Jn 1:42). Appropriate to the view of him here as the apostle especially of the Hebrews. It is remarkable that Peter himself, in his Epistles, uses the Greek name Peter, perhaps to mark his antagonism to the Judaizers who would cling to the Hebraic form. He was prominent among the apostles, though James, as bishop of Jerusalem, had the chief authority there (Mt 16:18).
abode--or "tarried" [ELLICOTT].
fifteen days--only fifteen days; contrasting with the long period of three years, during which, previously, he had exercised an independent commission in preaching: a fact proving on the face of it, how little he owed to Peter in regard to his apostolical authority or instruction. The Greek for "to see," at the same time implies visiting a person important to know, such as Peter was. The plots of the Jews prevented him staying longer (Acts 9:29). Also, the vision directing him to depart to the Gentiles, for that the people of Jerusalem would not receive his testimony (Acts 22:17-18).
1:191:19: Զայլ ոք յառաքելոց անտի ո՛չ տեսի, բայց միայն զՅա՛կովբոս. զեղբայրն Տեառն։
19 Առաքեալներից ոչ ոքի չտեսայ, բացի Յակոբոսից՝ Տիրոջ եղբօրից:
19 Սակայն առաքեալներէն ուրիշ մէկը չտեսայ, բայց միայն Յակոբոսը՝ Տէրոջը եղբայրը։
Զայլ ոք յառաքելոց անտի ոչ տեսի, բայց միայն զՅակովբոս զեղբայրն Տեառն:

1:19: Զայլ ոք յառաքելոց անտի ո՛չ տեսի, բայց միայն զՅա՛կովբոս. զեղբայրն Տեառն։
19 Առաքեալներից ոչ ոքի չտեսայ, բացի Յակոբոսից՝ Տիրոջ եղբօրից:
19 Սակայն առաքեալներէն ուրիշ մէկը չտեսայ, բայց միայն Յակոբոսը՝ Տէրոջը եղբայրը։
zohrab-1805▾ eastern-1994▾ western am▾
1:1919: Другого же из Апостолов я не видел [никого], кроме Иакова, брата Господня.
1:19  ἕτερον δὲ τῶν ἀποστόλων οὐκ εἶδον, εἰ μὴ ἰάκωβον τὸν ἀδελφὸν τοῦ κυρίου.
1:19. ἕτερον (to-different) δὲ (moreover) τῶν (of-the-ones) ἀποστόλων (of-setees-off) οὐκ (not) εἶδον, (I-had-seen,"εἰ (if) μὴ (lest) Ἰάκωβον (to-an-Iakobos) τὸν (to-the-one) ἀδελφὸν (to-brethrened) τοῦ (of-the-one) κυρίου. (of-Authority-belonged)
1:19. alium autem apostolorum vidi neminem nisi Iacobum fratrem DominiBut other of the apostles I saw none, saving James the brother of the Lord.
19. But other of the apostles saw I none, save James the Lord’s brother.
1:19. But I saw none of the other Apostles, except James, the brother of the Lord.
1:19. But other of the apostles saw I none, save James the Lord’s brother.
But other of the apostles saw I none, save James the Lord' s brother:

19: Другого же из Апостолов я не видел [никого], кроме Иакова, брата Господня.
1:19  ἕτερον δὲ τῶν ἀποστόλων οὐκ εἶδον, εἰ μὴ ἰάκωβον τὸν ἀδελφὸν τοῦ κυρίου.
1:19. alium autem apostolorum vidi neminem nisi Iacobum fratrem Domini
But other of the apostles I saw none, saving James the brother of the Lord.
1:19. But I saw none of the other Apostles, except James, the brother of the Lord.
1:19. But other of the apostles saw I none, save James the Lord’s brother.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:19: James the Lord's brother - Dr. Paley observes: There were at Jerusalem two apostles, or at least two eminent members of the Church, of the name of James. This is distinctly inferred from the Acts of the Apostles, Act 12:2, where the historian relates the death of James, the brother of John; and yet, in Act 15:13-21, and in Act 21:18, he records a speech delivered by James in the assembly of the apostles and elders. In this place James, the Lord 's brother, is mentioned thus to distinguish him from James the brother of John. Some think there were three of this name: -
1. James, our Lord's brother, or cousin, as some will have it;
2. James, the son of Alphaeus; and
3. James, the son of Zebedee. But the two former names belong to the same person.
Albert Barnes: Notes on the Bible - 1834
1:19: Save James the Lord's brother - That the James here referred to was an apostle is clear. The whole construction of the sentence demands this supposition. In the list of the apostles in Mat 10:2-3, two of this name are mentioned, James the son of Zebedee and brother of John, and James the son of Alpheus. From the Acts of the Apostles, it is clear that there were two of this name in Jerusalem. Of these, James the brother of John was slain by Herod Act 12:2, and the other continued to reside in Jerusalem, Act 15:13; Act 21:13. This latter James was called James the Less Mar 15:40, to distinguish him from the other James, probably because he was the younger. It is probable that this was the James referred to here, as it is evident from the Acts of the Apostles that he was a prominent man among the apostles in Jerusalem. Commentators have not been agreed as to what is meant by his being the brother of the Lord Jesus. Doddridge understands it as meaning that he was "the near kinsman" or cousin-german to Jesus, for he was, says he, the son of Alpheus and Mary, the sister of the virgin; and if there were only two of this name, this opinion is undoubtedly correct.
In the Apostolical Constitutions (see Rosenmuller) three of this name are mentioned as apostles or eminent men in Jerusalem; and hence, many have supposed that one of them was the son of Mary the mother of the Lord Jesus. It is said Mat 13:55 that the brothers of Jesus were James and Joses, and Simon, and Judas; and it is remarkable that three of the apostles bear the same names; James the son of Alpheus, Simon Zelotes, and Judas, Joh 14:22. It is indeed possible, as Bloomfield remarks, that three brothers of our Lord and three of his apostles might bear the same names, and yet be different persons; but such a coincidence would be very remarkable, and not easily explained. But if it were not so, then the James here was the son of Alpheus, and consequently a cousin of the Lord Jesus. The word "brother" may, according to Scriptural usage, be understood as denoting a near kinsman. See Schleusher (Lexicon 2) on the word ἀδελφός adelphos. After all, however, it is not quite certain who is intended. Some have supposed that neither of the apostles of the name of James is intended, but another James who was the son of Mary the mother of Jesus. See Koppe in loc. But it is clear, I think, that one of the apostles is intended. Why James is particularly mentioned here is unknown. Since, however, he was a prominent man in Jerusalem, Paul would naturally seek his acquaintance. It is possible that the other apostles were absent from Jerusalem during the fifteen days when he was there.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:19: James: Mat 10:3; Mar 3:18; Luk 6:15; Act 1:13, James the son of Alphaeus, Jam 1:1; Jde 1:1
the Lord's: Mat 13:55; Mar 6:3; Co1 9:5
John Gill
1:19 But other of the apostles saw I none,.... This is observed to show, that as he did not receive the Gospel from Peter, so neither from any of the other apostles, whom he did not so much as see, much less converse with;
save James the Lord's brother; not James the son of Zebedee, the brother of John, whom Herod slew with the sword; but James the son of Alphaeus, he who made the speech in the synod at Jerusalem, Acts 15:13 was the writer of the epistle which bears his name, and was the brother of Joses, Simon, and Judas, who are called the brethren of Christ, Mt 13:55 and that because they were the kinsmen and relations of Christ according to the flesh, it being usual with the Jews to call such brethren. The relation came in and stood thus; this James was James the less, the son of Mary the wife of Cleophas, Mk 15:40 which Cleophas was the brother of Joseph, the husband of Mary the mother of our Lord, as Eusebius, from Hegesippus, relates; and so our Lord and this James were brothers' children, as was supposed: or else the wife of Cleophas the mother of James, was sister to Mary the mother of Christ, as she is called, Jn 19:25 and so they were sisters' children, or own cousins; and thus Jerom (t), after much discourse on this subject, concludes that Mary the mother of James the less was the wife of Alphaeus, (or Cleophas, which is the same,) and the sister of Mary the mother of the Lord, whom the Evangelist John surnames Mary of Cleophas; and persons in such a relation, and even uncles and nephews, were called brethren by the Jews; see Gen 12:5 nor is James one of our Lord's disciples being called his brother, any contradiction to Jn 7:5 as the Jew (u) affirms, where it is said, "neither did his brethren believe in him"; since they might not believe in him then, and yet believe in him afterwards: besides, Christ had brethren or relations according to the flesh, distinct from his disciples and apostles, and his brethren among them; see Mt 10:1 such as were James, Judas, and Simon; nor does the Evangelist John say, that none of Christ's brethren believed in him, only that they that came to him and bid him go into Judea did not. Some have been of opinion that a third James, distinct from James the son of Zebedee and James the son of Alphaeus, is here meant; who was not of the twelve apostles, and was surnamed James the just, and called the brother of Christ because of his faith, wisdom, and becoming conversation; but certain it is, that this James was of the number of the apostles, as appears from the exceptive clause, "other of the apostles saw I none, save James", &c. and from his being put with Cephas and John, who were pillars and the chief among the apostles; and besides it was James the son of Alphaeus, who was surnamed the "just", and Oblias (w), and presided over the church at Jerusalem, and was a man of great esteem among the Jews; and is by (x) Josephus, as here, called the brother of Jesus.
(t) Advers. Helvidium, Tom. II. fol. 4. M. (u) R. Isaac, Chizzuk Emuna, par. 2. c. 8. p. 469. (w) Euseb. Eccl. Hist. l. 2. c. 23. Hieron. Catalog. Script. Eccl. sect. 3. fol. 89. (x) Antiqu. l. 20. c. 8. sect. 1.
John Wesley
1:19 But other of the apostles I saw none, save James the brother (that is, the kinsman) of the Lord - Therefore when Barnabas is said to have "brought him into the apostles," Acts 9:27, only St. Peter and St James are meant.
Robert Jamieson, A. R. Fausset and David Brown
1:19 Compare Acts 9:27-28, wherein Luke, as an historian, describes more generally what Paul, the subject of the history, himself details more particularly. The history speaks of "apostles"; and Paul's mention of a second apostle, besides Peter, reconciles the Epistle and the history. At Stephen's martyrdom, and the consequent persecution, the other ten apostles, agreeably to Christ's directions, seem to have soon (though not immediately, Acts 8:14) left Jerusalem to preach elsewhere. James remained in charge of the mother church, as its bishop. Peter, the apostle of the circumcision, was present during Paul's fifteen days' stay; but he, too, presently after (Acts 9:32), went on a circuit through Judea.
James, the Lord's brother--This designation, to distinguish him from James the son of Zebedee, was appropriate while that apostle was alive. But before Paul's second visit to Jerusalem (Gal 2:1; Acts 15:1-4), he had been beheaded by Herod (Acts 12:2). Accordingly, in the subsequent mention of James here (Gal 2:9, Gal 2:12), he is not designated by this distinctive epithet: a minute, undesigned coincidence, and proof of genuineness. James was the Lord's brother, not in our strict sense, but in the sense, "cousin," or "kinsman" (Mt 28:10; Jn 20:17). His brethren are never called "sons of Joseph," which they would have been had they been the Lord's brothers strictly. However, compare Ps 69:8, "I am an alien to my mother's children." In Jn 7:3, Jn 7:5, the "brethren" who believed not in Him may mean His near relations, not including the two of His brethren, that is, relatives (James and Jude) who were among the Twelve apostles. Acts 1:14, "His brethren," refer to Simon and Joses, and others (Mt 13:55) of His kinsmen, who were not apostles. It is not likely there would be two pairs of brothers named alike, of such eminence as James and Jude; the likelihood is that the apostles James and Jude are also the writers of the Epistles, and the brethren of Jesus. James and Joses were sons of Alpheus and Mary, sister of the Virgin Mary.
1:201:20: Այլ զոր գրեմս առ ձեզ, ահաւասիկ առաջի Աստուծոյ, զի ո՛չ ստեմ[4188]։ [4188] Ոմանք. Այլ որ գրեմ առ։
20 Եւ ինչ որ գրում եմ ձեզ, - ահա՛ւասիկ Աստծու առաջ եմ ասում, - չեմ ստում:
20 Բայց աս որ կը գրեմ ձեզի՝ ահա Աստուծոյ առջեւ կը հաստատեմ, որ սուտ չեմ խօսիր։
Այլ զոր գրեմս առ ձեզ, ահաւասիկ առաջի Աստուծոյ, զի ոչ ստեմ:

1:20: Այլ զոր գրեմս առ ձեզ, ահաւասիկ առաջի Աստուծոյ, զի ո՛չ ստեմ[4188]։
[4188] Ոմանք. Այլ որ գրեմ առ։
20 Եւ ինչ որ գրում եմ ձեզ, - ահա՛ւասիկ Աստծու առաջ եմ ասում, - չեմ ստում:
20 Բայց աս որ կը գրեմ ձեզի՝ ահա Աստուծոյ առջեւ կը հաստատեմ, որ սուտ չեմ խօսիր։
zohrab-1805▾ eastern-1994▾ western am▾
1:2020: А в том, что пишу вам, пред Богом, не лгу.
1:20  ἃ δὲ γράφω ὑμῖν, ἰδοὺ ἐνώπιον τοῦ θεοῦ ὅτι οὐ ψεύδομαι.
1:20. ἃ ( To-which ) δὲ (moreover) γράφω (I-scribe) ὑμῖν, (unto-ye," ἰδοὺ ( thou-should-have-had-seen ) ἐνώπιον (in-looked) τοῦ (of-the-one) θεοῦ (of-a-Deity) ὅτι (to-which-a-one) οὐ (not) ψεύδομαι . ( I-falsify )
1:20. quae autem scribo vobis ecce coram Deo quia non mentiorNow the things which I write to you, behold, before God, I lie not.
20. Now touching the things which I write unto you, behold, before God, I lie not.
1:20. Now what I am writing to you: behold, before God, I am not lying.
1:20. Now the things which I write unto you, behold, before God, I lie not.
Now the things which I write unto you, behold, before God, I lie not:

20: А в том, что пишу вам, пред Богом, не лгу.
1:20  ἃ δὲ γράφω ὑμῖν, ἰδοὺ ἐνώπιον τοῦ θεοῦ ὅτι οὐ ψεύδομαι.
1:20. quae autem scribo vobis ecce coram Deo quia non mentior
Now the things which I write to you, behold, before God, I lie not.
1:20. Now what I am writing to you: behold, before God, I am not lying.
1:20. Now the things which I write unto you, behold, before God, I lie not.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-24. Подтвердивши истину своего показания клятвою, Ап. делает замечание о том, что имело место в его жизни после указанного выше посещения им Иерусалима. Он отправился из Иерусалима (пробывши некоторое время в Кесарии Деян IX:30) в страны Сирии и Киликии. Точнее было бы сказать: в Киликию (и именно прежде всего в г. Тарс Деян IX:30) и - потом - в Сирию, но Ап. упоминает сначала о Сирии, потому что мыслит при этом о расположении стран географическом: с Палестиною же прямо граничила именно Сирия, а потом уже, за Сирией, шла Киликия. Этим упоминанием о далеких от Иерусалима областях Ап. хочет сказать, что он и после посещения им Иерусалима стоял вдали от всякого влияния первоапостолов. Затем он отмечает еще особенно важный для него факт. Разные палестинские провинциальные христианские общины не знали Апостола Павла лично, но слышали, конечно, от иерусалимлян, что Ап. Павел, бывший некогда яростным гонителем христианства, теперь стал проповедником этого христианства. Очевидно, что Ап. Павел в дни своего пребывания в Иерусалиме, - именно в те 15: дней - успел уже выступить там с проповедью Евангелия как вполне самостоятельный проповедник (см. Рим XV:19). Этот отзыв иерусалимских христиан о проповеднической деятельности Павла, в общем, очевидно, был очень сочувственный, и провинциальные палестинские христиане славили Бога, сделавшего из врага их - ревностного проповедника о Христе. Ясно - как бы так говорит Апостол, - что в первое время после моего пребывания в Иерусалиме там и мысли не было о том, что я ввожу какое то новое учение о Христе. К нему относились очень сочувственно, и только в последнее время это отношение изменилось...
Adam Clarke: Commentary on the Bible - 1831
1:20: Before God I lie not - This he speaks in reference to having seen only Peter and James at Jerusalem; and consequently to prove that he had not learned the Gospel from the assembly of the apostles at Jerusalem, nor consequently received his commission from them.
Albert Barnes: Notes on the Bible - 1834
1:20: Behold, before God I lie not - This is an oath, or a solemn appeal to God; see the note at Rom 9:1. The design of this oath here is to pRev_ent all suspicion of falsehood, It may seem to be remarkable that Paul should make this solemn appeal to God in this argument, and in the narrative of a plain fact, when his statement could hardly be called in question by anyone. But we may remark:
(1) That the oath here refers not only to the fact that he was with Peter and James only fifteen days, but to the entire group of facts to which he had referred in this chapter. "The things which I wrote unto you." It included, therefore, the narrative about his conversion, and the direct Revelation which he had from the Lord Jesus.
(2) there were no radios which he could appeal to in this case, and he could, therefore, only appeal to God. It was probably not practicable for him to appeal to Peter or James, since neither of them were in Galatia, and a considerable part of the transactions here referred to occurred where there were no witnesses. It pertained to the direct Revelation of truth from the Lord Jesus. The only way, therefore, was for Paul to appeal directly to God for the truth of what he said.
(3) the importance of the truth here affirmed was such as to justify this solemn appeal to God. It was an extraordinary and miraculous Revelation of the truth by Jesus Christ himself. He received information of the truth of Christianity from no human being. He had consulted no one in regard to its nature. That fact was so extraordinary, and it was so remarkable that the system thus communicated to him should harmonize so entirely with that taught by the other apostles with whom he had had no contact, that it was not improper to appeal to God in this solemn manner. It was, therefore, no trifling matter in which Paul appealed to God; and a solemn appeal of the same nature and in the same circumstances can never be improper.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:20: behold: Rom 9:1; Co2 11:10, Co2 11:11, Co2 11:31
Geneva 1599
1:20 Now the things which I write unto you, behold, (o) before God, I lie not.
(o) This is a type of an oath.
John Gill
1:20 Now the things which I write unto you,.... Concerning his education, his religion, his principles and practices before conversion; concerning his call by the grace of God, the revelation of Christ in him, and his preaching of him among the Heathen; concerning his travels to several places for this purpose, and especially concerning his not receiving the Gospel from men, not from any of the apostles; and how that upon his conversion he did not go up to Jerusalem to any of them, to be taught and sent forth by them; and that it was not till three years after that he wept thither to see Peter, with whom he stayed but fifteen days, and saw no other apostle, but James the Lord's brother. Now this being a matter of moment, and what he had been charged with by the false teachers, that the Gospel he preached he had received from men, in order to disqualify him and bring him into contempt as an apostle, and which they had insinuated to the Galatians; he therefore not only wrote these things, but for the confirmation of them solemnly appeals to God the searcher of hearts for the truth of them;
behold, before God I lie not; which is not only a strong asseveration, but a formal oath; it is swearing by the God of truth, calling him to be witness of the things that he had written; whence it is manifest that an oath upon proper occasions, where there is a necessity for it, and a good end to be answered by it, may be lawfully made.
Robert Jamieson, A. R. Fausset and David Brown
1:20 Solemn asseveration that his statement is true that his visit was but for fifteen days and that he saw no apostle save Peter and James. Probably it had been reported by Judaizers that he had received a long course of instruction from the apostles in Jerusalem from the first; hence his earnestness in asserting the contrary facts.
1:211:21: Ապա եկի ՚ի կողմանս Ասորւոց եւ Կիւլիկեցւոց։
21 Ապա եկայ Ասորիք եւ Կիլիկիայի կողմերը.
21 Անկէ ետքը գացի Սուրիոյ ու Կիլիկիոյ կողմերը
Ապա եկի ի կողմանս Ասորւոց եւ Կիլիկեցւոց:

1:21: Ապա եկի ՚ի կողմանս Ասորւոց եւ Կիւլիկեցւոց։
21 Ապա եկայ Ասորիք եւ Կիլիկիայի կողմերը.
21 Անկէ ետքը գացի Սուրիոյ ու Կիլիկիոյ կողմերը
zohrab-1805▾ eastern-1994▾ western am▾
1:2121: После сего отошел я в страны Сирии и Киликии.
1:21  ἔπειτα ἦλθον εἰς τὰ κλίματα τῆς συρίας καὶ τῆς κιλικίας.
1:21. ἔπειτα (Upon-if-to-the-ones) ἦλθον (I-had-came) εἰς (into) τὰ (to-the-ones) κλίματα (to-reclinings-to) τῆς (of-the-one) Συρίας (of-a-Suria) καὶ (and) [τῆς] "[of-the-one]"Κιλικίας. (of-a-Kilikia)
1:21. deinde veni in partes Syriae et CiliciaeAfterwards, I came into the regions of Syria and Cilicia.
21. Then I came into the regions of Syria and Cilicia.
1:21. Next, I went into the regions of Syria and Cilicia.
1:21. Afterwards I came into the regions of Syria and Cilicia;
Afterwards I came into the regions of Syria and Cilicia:

21: После сего отошел я в страны Сирии и Киликии.
1:21  ἔπειτα ἦλθον εἰς τὰ κλίματα τῆς συρίας καὶ τῆς κιλικίας.
1:21. deinde veni in partes Syriae et Ciliciae
Afterwards, I came into the regions of Syria and Cilicia.
1:21. Next, I went into the regions of Syria and Cilicia.
1:21. Afterwards I came into the regions of Syria and Cilicia;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:21: Afterwards I came into the regions of Syria, etc. - The course of the apostle's travels, after his conversion, was this: He went from Damascus to Jerusalem, and from Jerusalem into Syria and Cilicia. "At Damascus the disciples took him by night, and let him down by the wall in a basket; and when Saul was come to Jerusalem, he assayed to join himself to the disciples;" Act 9:25, Act 9:26. Afterwards, when the brethren knew the conspiracy formed against him at Jerusalem, they brought him down to Caesarea, and sent him forth to Tarsus, a city of Cilicia, Act 9:30. This account in the Acts agrees with that in this epistle.
Albert Barnes: Notes on the Bible - 1834
1:21: Afterward I came ... - In this account be has omitted a circumstance recorded by Luke Act 9:29, of the controversy which he had with the Grecians (Hellenists). It was not material to the purpose which he has here in view, which is to state that he was not indebted to the apostles for his knowledge of the doctrines of Christianity. He therefore merely states that he left Jerusalem soon after he went there, and traveled to other places.
The regions of Syria - Syria was between Jerusalem and Cilicia. Antioch was the capital of Syria, and in that city and the adjacent places he spent considerable time; compare Act 15:23, Act 15:41.
Cilicia - This was a province of Asia Minor, of which Tarsus, the native place of Paul, was the capital; see the note at Act 6:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:21: I came: Act 9:30, Act 11:25, Act 11:26, Act 13:1, Act 15:23, Act 15:41, Act 18:18, Act 21:3
Cilicia: Act 6:9, Act 21:39, Act 22:3, Act 23:34
John Gill
1:21 Afterwards I came into the regions of Syria and Cilicia. For having disputed against the Grecians at Jerusalem, and being too hard for them, it so irritated them, that they were going to murder him; which being known to the brethren there, they got him out of the way, and had him down to Caesarea, and so to Tarsus, a city in Cilicia; where he was born; in which places and in the countries about he preached the Gospel of Christ; to Tarsus, Barnabas went for him seeking him, and finding him brought him to Antioch in Syria; and both in Syria and Cilicia he preached, no doubt with success, since we read of believing Gentiles and churches in those parts he afterwards visited; being sent along with others, with the letter and decrees of the synod at Jerusalem to them, and whom he confirmed; See Gill on Acts 15:23,
See Gill on Acts 15:41, in the Greek text these countries are called "climates"; a climate in geography is said (y) to be a part of the surface of the earth, bounded by two circles parallel to the equator, and of such a breadth as that the longest day in the parallel nearer the pole, exceeds the longest day in that next the equator, by some certain space, viz. half an hour--. The beginning of the climate is the parallel circle wherein the day is the shortest, the end of the climate is that wherein the day is the longest;--each climate only differs from its contiguous ones, in that the longest day in summer is longer or shorter by half an hour in the one place than in the other:--vulgarly the term climate is bestowed on any country or region differing from another, either in respect of the seasons, the quality of the soil, or even the manners of the inhabitants, without any regard to the length of the longest day; in which sense it seems to be used here, as also in Rom 15:23. Of the country of Syria; see Gill on Mt 4:24. Cilicia is a country of Asia Minor, now called Caramania; it had its name of Cilicia, as Herodotus says (z), from Cilix, the son of Agenor, a Phoenician: though Bochart (a) derives it from Challekim or Challukim, which signifies stones, it being a stony country; and so Herodotus (b) calls it "mountainous" Cilicia; it is said to have Pamphilia on the west, the tops of Mount Taurus on the north, Mount Amanus on the east, and the Cilician sea on the south; Jerom says (c), Cilicia is a province of Asia, which the river Cydnus cuts in the middle, and Mount Amanus, of which Solomon makes mention, separates it from Syria-Coele.
(y) Chambers's Cyclopaedia in the word "Climate". (z) L. 7. Polymnia, c. 91. Solinus, c. 51. (a) Canaan, p. 376. (b) L. 2. Euterpe, c. 34. (c) De locis Hebraicis, fol. 95. M.
Robert Jamieson, A. R. Fausset and David Brown
1:21 I came into . . . Syria and Cilicia--"preaching the faith" (Gal 1:23), and so, no doubt, founding the churches in Syria and Cilicia, which he subsequently confirmed in the faith (Acts 15:23, Acts 15:41). He probably went first to CÃ&brvbr;sarea, the main seaport, and thence by sea to Tarsus of Cilicia, his native place (Acts 9:30), and thence to Syria; Cilicia having its geographical affinities with Syria, rather than with Asia Minor, as the Tarsus mountains separate it from the latter. His placing "Syria" in the order of words before "Cilicia," is due to Antioch being a more important city than Tarsus, as also to his longer stay in the former city. Also "Syria and Cilicia," from their close geographical connection, became a generic geographical phrase, the more important district being placed first [CONYBEARE and HOWSON]. This sea journey accounts for his being "unknown by face to the churches of Judea" (Gal 1:22). He passes by in silence his second visit, with alms, to Judea and Jerusalem (Acts 11:30); doubtless because it was for a limited and special object, and would occupy but a few days (Acts 12:25), as there raged at Jerusalem at the time a persecution in which James, the brother of John, was martyred, and Peter was m prison, and James seems to have been the only apostle present (Acts 12:17); so it was needless to mention this visit, seeing that he could not at such a time have received the instructions which the Galatians alleged he had derived from the primary fountains of authority, the apostles.
1:221:22: Եւ յանծանօթս էի երեսօք եկեղեցեացն՝ որ ՚ի թլփատութենէ անտի էին ՚ի Քրիստոս[4189]։ [4189] Ոմանք. Եւ անծանօթ էի երե՛՛։
22 եւ ես անձնապէս անծանօթ էի եկեղեցիների[70], հաւատացեալներին, որոնք, թլփատուած լինելով, դարձել էին ի Քրիստոս.[70] Յունարէնը ասում է Հրէաստանի եկեղեցիների:
22 Եւ զիս դէմ առ դէմ չէին ճանչնար այն եկեղեցիները՝ որոնք Հրէաստանի մէջ էին Քրիստոսով.
Եւ յանծանօթս էի երեսօք եկեղեցեացն [2]որ ի թլփատութենէ անտի էին`` ի Քրիստոս:

1:22: Եւ յանծանօթս էի երեսօք եկեղեցեացն՝ որ ՚ի թլփատութենէ անտի էին ՚ի Քրիստոս[4189]։
[4189] Ոմանք. Եւ անծանօթ էի երե՛՛։
22 եւ ես անձնապէս անծանօթ էի եկեղեցիների[70], հաւատացեալներին, որոնք, թլփատուած լինելով, դարձել էին ի Քրիստոս.
[70] Յունարէնը ասում է Հրէաստանի եկեղեցիների:
22 Եւ զիս դէմ առ դէմ չէին ճանչնար այն եկեղեցիները՝ որոնք Հրէաստանի մէջ էին Քրիստոսով.
zohrab-1805▾ eastern-1994▾ western am▾
1:2222: Церквам Христовым в Иудее лично я не был известен,
1:22  ἤμην δὲ ἀγνοούμενος τῶ προσώπῳ ταῖς ἐκκλησίαις τῆς ἰουδαίας ταῖς ἐν χριστῶ,
1:22. ἤμην ( I-was ) δὲ (moreover) ἀγνοούμενος (being-un-considered-unto) τῷ (unto-the-one) προσώπῳ (unto-looked-toward) ταῖς (unto-the-ones) ἐκκλησίαις (unto-callings-out-unto) τῆς (of-the-one) Ἰουδαίας (of-an-Iouda) ταῖς (unto-the-ones) ἐν (in) Χριστῷ, (unto-Anointed,"
1:22. eram autem ignotus facie ecclesiis Iudaeae quae erant in ChristoAnd I was unknown by face to the churches of Judea, which were in Christ:
22. And I was still unknown by face unto the churches of Judaea which were in Christ:
1:22. But I was unknown by face to the churches of Judea, which were in Christ.
1:22. And was unknown by face unto the churches of Judaea which were in Christ:
And was unknown by face unto the churches of Judaea which were in Christ:

22: Церквам Христовым в Иудее лично я не был известен,
1:22  ἤμην δὲ ἀγνοούμενος τῶ προσώπῳ ταῖς ἐκκλησίαις τῆς ἰουδαίας ταῖς ἐν χριστῶ,
1:22. eram autem ignotus facie ecclesiis Iudaeae quae erant in Christo
And I was unknown by face to the churches of Judea, which were in Christ:
1:22. But I was unknown by face to the churches of Judea, which were in Christ.
1:22. And was unknown by face unto the churches of Judaea which were in Christ:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:22: And was unknown by face - I was not personally acquainted with any of the Churches of Judea; I was converted in another place, and had not preached the Gospel in any Christian congregation in that country; I knew only those at Jerusalem.
Albert Barnes: Notes on the Bible - 1834
1:22: And was unknown by face ... - Paul had visited Jerusalem only, and he had formed no acquaintance with any of the churches in the other parts of Judea. He regarded himself at the first as called to preach particularly to the Gentiles, and he did not remain even to form an acquaintance with the Christians in Judea.
The churches of Judea - Those which were out of Jerusalem. Even at the early period of the conversion of Paul there were doubtless many churches in various parts of the land,
Which were in Christ - United to Christ; or which were Christian churches. The design of mentioning this is, to show that he had not derived his views of the gospel from any of them. He had neither been instructed by the apostles, nor was he indebted to the Christians in Judea for his knowledge of the Christian religion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:22: the churches: Act 9:31; Th1 2:14
in: Rom 16:7; Co1 1:30; Phi 1:1; Th1 1:1; Th2 1:1
John Gill
1:22 And was unknown by face,.... Or "in person". This is said to prevent what might be objected, that though the apostle had not received the Gospel he preached from any of the apostles at Jerusalem; yet he might have had it from the churches that were in the land of Judea, and from some of the principal men in them; but this was so far from being truth, that he was not so much as known unto the churches of Judea which were in Christ; for there was not only a famous church of believers in Christ at Jerusalem, the metropolis of the land, but there were several congregated churches in the several parts of that country: by Judea we are to understand that part of the land of Israel so called, which was distinct not only from Samaria; but from Galilee and Perea, or the country beyond Jordan; for according to the Jews (d), the land of Israel was divided into three parts, Judea, Perea, and Galilee. Judea again was divided into three parts, the hill country, the plain, and the valley; and the plain of Lydda is as the plain of the south, and its mountainous part as the king's mountain; from Bethhoron to the sea is one province: and elsewhere (e) it is said, that the hill country of Judea is the king's mountain, the plain of it is the plain of the south, and the valley is from Engedi to Jericho--from Bethhoron to Emmaus is mountainous, from Emmaus to Lydda is a plain, and from Lydda to the sea a valley; from which may be collected where this country lay, and where were these churches here spoken of; the foundation of which might be laid in the conversion of some in those parts, through the ministry of the disciples of Christ, who were appointed witnesses of him not only in Jerusalem, but in all Judea and Samaria, Acts 1:8 and about the time of the Apostle Paul's conversion, and his being at Jerusalem, there were churches gathered in Judea, as distinct from Galilee and Samaria, Acts 9:31 particularly at Caesarea, Lydda, Saron, and Joppa. It is very likely that all the apostles, when they first set out to preach the Gospel after the ascension of Christ and the effusion of the Spirit, began in Judea; though some might make a very short stay, and others a longer. The Apostle and Evangelist Matthew is generally thought to have exercised his ministry chiefly in Judea, and to have continued there long; here he wrote his Gospel for the sake of the Jews that believed (f); and that, as a very ancient writer says (g), when Peter and Paul preached at Rome, and founded the church there. Judas Thaddaeus is also said (h) to go through Judea, Galilee, Samaria, Arabia, Syria, and Mesopotamia; and certain it is, that Philip, after he had baptized the eunuch, preached in all the cities from Azotus to Caesarea, where he seems to have stayed awhile and preached, Acts 8:40 and where afterwards was a Gospel church state, of which See Gill on Acts 10:48 and at Lydda and Saron, which were both in Judea, there were saints who were visited by the Apostle Peter, and others converted by him, about the time that our apostle here refers to; of the church at Lydda; See Gill on Acts 9:32 at Joppa also, which was in the tribe of Dan, there were disciples at the same time, and very likely a church there; See Gill on Acts 9:38 and it may be observed that the Apostle Peter was the minister of the circumcision, he had the Gospel of the circumcision committed to him, and he continued with and preached much to the circumcised Jews; and so in all likelihood was the instrument of planting the churches in Judea here spoken of. These are said to be
in Christ, as the church at Thessalonica, and that at Corinth are elsewhere said to be; because they professed to believe in Christ, were called by his name, and called upon his name; and though every individual member of them might not be in Christ, really united to him, and have communion with him; yet since they were all under a profession of him, they are considered as in him. The Arabic version reads it, "the churches of Judea which believe in Christ"; which though not a literal translation, gives the true sense of the passage, and distinguishes those churches from the synagogues or assemblies of the Jews which did not believe in Christ.
(d) Misn. Sheviith, c. 9. sect. 2. (e) T. Hieros. Sheviith, fol. 38. 4. (f) Hieron. Catalog. Script. Ecclesiast. sect. 4. fol. 90. A. (g) Irenaeus adv. Haeres. l. 3. c. 1. (h) Hist. Eccles. Magdeburg. cent. 1. l. 2. c. 10. p. 449.
Robert Jamieson, A. R. Fausset and David Brown
1:22 So far was I from being a disciple of the apostles, that I was even unknown in the churches of Judea (excepting Jerusalem, Acts 9:26-29), which were the chief scene of their labors.
1:231:23: Բայց զի լսելով լուեալ էր, թէ որ հալածէրն զմեզ յայնժամ, արդ աւետարանէ՛ զհաւատսն՝ զոր երբեմն խախտէր[4190]. [4190] Օրինակ մի. Երբեմն խափանէր։
23 բայց լսած էին, թէ՝ «Նա, որ մեզ այն ժամանակ հալածում էր, այժմ քարոզում է այն հաւատը, որը մի ժամանակ քանդում էր»:
23 Միայն թէ անոնք լսած էին թէ «Ան որ ատենօք մեզ կը հալածէր, հիմա ինք այն հաւատքը կը քարոզէ՝ որ ատեն մը կը կործանէր»
Բայց զի լսելով լուեալ էր թէ` Որ հալածէրն զմեզ յայնժամ, արդ աւետարանէ զհաւատսն զոր երբեմն խախտէր:

1:23: Բայց զի լսելով լուեալ էր, թէ որ հալածէրն զմեզ յայնժամ, արդ աւետարանէ՛ զհաւատսն՝ զոր երբեմն խախտէր[4190].
[4190] Օրինակ մի. Երբեմն խափանէր։
23 բայց լսած էին, թէ՝ «Նա, որ մեզ այն ժամանակ հալածում էր, այժմ քարոզում է այն հաւատը, որը մի ժամանակ քանդում էր»:
23 Միայն թէ անոնք լսած էին թէ «Ան որ ատենօք մեզ կը հալածէր, հիմա ինք այն հաւատքը կը քարոզէ՝ որ ատեն մը կը կործանէր»
zohrab-1805▾ eastern-1994▾ western am▾
1:2323: а только слышали они, что гнавший их некогда ныне благовествует веру, которую прежде истреблял, --
1:23  μόνον δὲ ἀκούοντες ἦσαν ὅτι ὁ διώκων ἡμᾶς ποτε νῦν εὐαγγελίζεται τὴν πίστιν ἥν ποτε ἐπόρθει,
1:23. μόνον (to-alone) δὲ (moreover) ἀκούοντες ( hearing ) ἦσαν (they-were,"ὅτι (to-which-a-one,"Ὁ (The-one) διώκων (pursing) ἡμᾶς (to-us) ποτὲ (whither-also) νῦν (now) εὐαγγελίζεται ( it-goodly-messageth-to ) τὴν (to-the-one) πίστιν (to-a-trust) ἥν (to-which) ποτε (whither-also) ἐπόρθει, (it-was-ravaging-unto,"
1:23. tantum autem auditum habebant quoniam qui persequebatur nos aliquando nunc evangelizat fidem quam aliquando expugnabatBut they had heard only: He, who persecuted us in times past doth now preach the faith which once he impugned.
23. but they only heard say, He that once persecuted us now preacheth the faith of which he once made havock;
1:23. For they had only heard that: “He, who formerly persecuted us, now evangelizes the faith which he once fought.”
1:23. But they had heard only, That he which persecuted us in times past now preacheth the faith which once he destroyed.
But they had heard only, That he which persecuted us in times past now preacheth the faith which once he destroyed:

23: а только слышали они, что гнавший их некогда ныне благовествует веру, которую прежде истреблял, --
1:23  μόνον δὲ ἀκούοντες ἦσαν ὅτι ὁ διώκων ἡμᾶς ποτε νῦν εὐαγγελίζεται τὴν πίστιν ἥν ποτε ἐπόρθει,
1:23. tantum autem auditum habebant quoniam qui persequebatur nos aliquando nunc evangelizat fidem quam aliquando expugnabat
But they had heard only: He, who persecuted us in times past doth now preach the faith which once he impugned.
1:23. For they had only heard that: “He, who formerly persecuted us, now evangelizes the faith which he once fought.”
1:23. But they had heard only, That he which persecuted us in times past now preacheth the faith which once he destroyed.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:23: They had heard only - As a persecutor of the Church of Christ, I was well known; and as a convert to Christ I was not less so. The fame of both was great, even where I was personally unknown.
Albert Barnes: Notes on the Bible - 1834
1:23: But they had heard only ... - They had not seen me; but the remarkable fact of my conversion had been reported to them. It was a fact that could hardly be concealed; see the note at Act 26:26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:23: he which: Act 9:13, Act 9:20, Act 9:26; Co1 15:8-10; Ti1 1:13-16
Geneva 1599
1:23 But they had heard only, That he which persecuted us in times past now preacheth the (p) faith which once he destroyed.
(p) The doctrine of faith.
John Gill
1:23 But they had heard only,.... What they knew of the apostle was only by hearsay; they had never seen him, nor heard him preach, nor conversed with him, only had it reported to them;
that he which persecuted us in times past; some few years ago, and not them personally, but such as were of the same faith with them, the church at Jerusalem and the members of it; which he made havoc of, committing men and women to prison, and causing others to flee to strange cities;
now preacheth the faith which once he destroyed; all as in him lay he endeavoured to destroy it, though he could not entirely root it up; he destroyed many of the disciples that held it, and did all he could to discourage others from embracing and professing it; he made use of the strongest arguments he was master of to confute it, and of the secular arm to crush and extirpate it, but now was become a preacher of it: by "faith" is meant not so much the grace of faith, though to show the nature, necessity, and usefulness of faith in Christ, and to direct and encourage sensible sinners, as he did the jailer, to believe in him, was a principal part of his ministry; but rather the doctrine of faith, which is always designed, when it is said, as here, to be preached or to be obeyed, stood fast in and contended for, or to be departed and erred from, to be made shipwreck of and denied. The Gospel is called the word of faith, the mystery of faith, the faith of the Gospel, common faith, most holy faith, the faith once delivered to the saints; it contains things to be believed; it proposes and directs to the great object of faith; and is the means of implanting and increasing that grace, and without which the ministry of it is of no use: it takes in all articles of faith, respecting the divine Being, the unity of God, the trinity of persons in the Godhead, the equal and proper deity of each person, their personal distinctions from each other, the attribution of all divine works, worship and honour to them; it relates to everything concerning man, in his original creation, in his state of innocence and integrity; concerning the fall of Adam, the imputation of his sin to all his posterity, the corruption of human nature, and the impotence of man to all that is spiritually good: it regards all the acts of grace of the Father, Son, and Spirit, in and towards any of the sons of men: it includes all the doctrines of it, as of the free, sovereign, everlasting, and unchangeable love of God; of eternal, personal, and irrespective election of some to grace and glory, by which both are secured; of the everlasting, absolute, unconditional, and sure covenant of grace; of particular redemption by Christ, proceeding on a full satisfaction to divine justice; of justification by the imputed righteousness of Christ; of reconciliation and pardon by his blood; of regeneration and sanctification by the Spirit; of the perseverance of the saints in faith and holiness, the resurrection of the dead, and eternal glory: now this faith, in the several momentous branches of it, the apostle preached, published, declared, spoke out openly and publicly; fully and completely, without dropping, concealing, or keeping back anything; clearly and plainly, without using ambiguous phrases, or words of double meaning, with all faithfulness and integrity, boldness and constancy.
Robert Jamieson, A. R. Fausset and David Brown
1:23 Translate as Greek, "They were hearing": tidings were brought them from time to time [CONYBEARE and HOWSON].
he which persecuted us in times past--"our former persecutor" [ALFORD]. The designation by which he was known among Christians still better than by his name "Saul."
destroyed--Greek, "was destroying."
1:241:24: եւ փառաւո՛ր առնէին ինեւ զԱստուած։
24 Եւ ինձնով փառաւորում էին Աստծուն:
24 Ու ինձմով Աստուած կը փառաւորէին։
եւ փառաւոր առնէին ինեւ զԱստուած:

1:24: եւ փառաւո՛ր առնէին ինեւ զԱստուած։
24 Եւ ինձնով փառաւորում էին Աստծուն:
24 Ու ինձմով Աստուած կը փառաւորէին։
zohrab-1805▾ eastern-1994▾ western am▾
1:2424: и прославляли за меня Бога.
1:24  καὶ ἐδόξαζον ἐν ἐμοὶ τὸν θεόν.
1:24. καὶ (and) ἐδόξαζον (they-were-reckoning-to) ἐν (in) ἐμοὶ (unto-ME) τὸν (to-the-one) θεόν. (to-a-Deity)
1:24. et in me clarificabant DeumAnd they glorified God in me.
24. and they glorified God in me.
1:24. And they glorified God in me.
1:24. And they glorified God in me.
And they glorified God in me:

24: и прославляли за меня Бога.
1:24  καὶ ἐδόξαζον ἐν ἐμοὶ τὸν θεόν.
1:24. et in me clarificabant Deum
And they glorified God in me.
1:24. And they glorified God in me.
1:24. And they glorified God in me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:24: They glorified God in me - Hearing now that I preached that faith which before I had persecuted and endeavored to destroy, they glorified God for the grace which had wrought my conversion. I owe nothing to them; I owe all to God; and they themselves acknowledge this. I received all from God, and God has all the glory.
1. It appeared of great importance to St. Paul to defend and vindicate his Divine mission. As he had none from man, it was the more necessary that he should be able to show plainly that he had one from God. Paul was not brought into the Christian ministry by any rite ever used in the Christian Church. Neither bishop nor presbyter ever laid hands on him; and he is more anxious to prove this, because his chief honor arose from being sent immediately by God himself: his conversion and the purity of his doctrine showed whence he came. Many since his time, and in the present day, are far more anxious to show that they are legitimately appointed by Man than by God; and are fond of displaying their human credentials. These are easily shown; those that come from God are out of their reach. How idle and vain is a boasted succession from the apostles, while ignorance, intolerance, pride, and vain-glory prove that those very persons have no commission from heaven! Endless cases may occur where man sends and yet God will not sanction. And that man has no right to preach, nor administer the sacraments of the Church of Christ, whom God has not sent; though the whole assembly of apostles had laid their hands on him. God never sent, and never will send, to convert others, a man who is not converted himself. He will never send him to teach meekness, gentleness, and long suffering, who is proud, overbearing, intolerant, and impatient. He, in whom the Spirit of Christ does not dwell, never had a commission to preach the Gospel; he may boast of his human authority, but God will laugh him to scorn. On the other hand, let none run before he is sent; and when he has got the authority of God, let him be careful to take that of the Church with him also.
2. The apostle was particularly anxious that the Gospel should not be corrupted, that the Church might not be perverted. Whatever corrupts the Gospel, subverts the Church. The Church is a spiritual building, and stands on a spiritual foundation. Its members are compared to stones in a building, but they are living stones - each instinct with the spirit of a Divine life; Jesus is not only the foundation and the head-stone, but the spirit that quickens and animates all. A Church, where the members are not alive to God, and where the minister is not filled with the meekness and gentleness of Jesus, differs as much from a genuine Church as a corpse does from an active human being. False teachers in Galatia corrupted the Church, by introducing those Jewish ceremonies which God had abolished; and the doctrine of justification by the use of those ceremonies which God had shown by the death of his Son to be of none effect. "If those," says Quesnel, "are justly said to pervert the Gospel of Christ, who were for joining with it human ceremonies which God himself instituted, what do those do, who would fondly reconcile and blend it with the pomps of the devil? The purity of the Gospel cannot admit of any mixture. Those who do not love it, are so far from building up that they trouble and overturn all. There is no ground of trust and confidence for such workmen."
3. If he be a dangerous man in the Church who introduces Jewish or human ceremonies which God has not appointed, how much more is he to be dreaded who introduces any false doctrine, or who labors to undermine or lessen the influence of that which is true? And even he who does not faithfully and earnestly preach and inculcate the true doctrine is not a true pastor. It is not sufficient that a man preach no error; he must preach the truth, the whole truth, and nothing but the truth.
4. How is it that we have so many Churches like those in Galatia? Is it not because, on one hand, we disturb the simplicity of the Christian worship by Jewish, heathenish, or improper rites and ceremonies; and on the other, corrupt the purity of its doctrines by the inventions of men? How does the apostle speak of such corrupters? Let them be accursed. How awful is this! Let every man who officiates as a Christian minister look well to this. His own soul is at stake; and, if any of the flock perish through his ignorance or neglect, their blood will God require at the watchman's hand.
5. St. Paul well knew that, if he endeavored to please man, he could not be the servant of Christ. Can any minor minister hope to succeed, where even an apostle, had he followed that line, could not? The interests of Christ and those of the world are so opposite, that it is impossible to reconcile them; and he who attempts it shows thereby that he knows neither Christ nor the world, though so deeply immersed in the spirit of the latter.
6. God generally confounds the expectations of men-pleasing ministers; they never ultimately succeed even with men. God abhors them, and those whom they have flattered find them to be dishonest, and cease to trust them. He who is unfaithful to his God should not be trusted by man.
Albert Barnes: Notes on the Bible - 1834
1:24: And they glorified God in me - They praised God on my account. They regarded me as a true convert and a sincere Christian; and they praised God that he had converted such a persecutor, and had made him a preacher of the gospel. The design for which this is mentioned is, to show that though he was personally unknown to them, and had not derived his views of the gospel from them, yet that he had their entire confidence. They regarded him as a convert and an apostle, and they were disposed to praise God for his conversion. This fact would do much to conciliate the favor of the Galatians, by showing them that he had the confidence of the churches in the very land where the gospel was first planted, and which was regarded as the source of ecclesiastical authority. In view of this we may remark:
(1) That it is the duty of Christians kindly and affectionately to receive among their number those who have been converted from a career of persecution or of sin in any form. And it is always done by true Christians. It is easy to forgive a man who has been actively engaged in persecuting the church, or a man who has been profane, intemperate, dishonest, or licentious, if he becomes a true penitent, and confesses and forsakes his sins. No matter what his life has been; no matter how abandoned, sensual, or devilish; if he manifests true sorrow and gives evidence of a change of heart, he is cordially received into any church, and welcomed as a fellow-laborer in the cause which he once destroyed. Here, at least, is one place where forgiveness is cordial and perfect. His former life is not remembered, except to praise God for His grace in recovering a sinner from such a course. The evils that he has done are forgotten, and he is henceforward regarded as entitled to all the privileges and immunities of a member of the household of faith. There is not on earth an infuriated persecutor or blasphemer who would not be cordially welcomed to any Christian church upon the evidence of his repentance; not a person so debased and vile that the most pure, and elevated, and learned, and wealthy Christians would not rejoice to sit down with him at the same communion table upon the evidence of his conversion to God.
(2) we should "glorify" or praise God for all such instances of conversion. We should do it because:
(a) Of the abstraction of the talents of the persecutor from the cause of evil. Paul could have done, and would have done immense service to the enemies of Christianity if he had pursued the career which he had commenced. But when he was converted, all that bad influence ceased. So when an infidel or a profligate man is converted now:
(b) Because now his talents will be consecrated to a better service, they will be employed in the cause of truth and salvation. All the power of the matured and educated talent will now be devoted to the interests of religion; and it is a fact for which we should thank God, that he often takes educated talent, and commanding influence, and an established reputation for ability, learning, and zeal, and devotes it to his own service.
(c) Because there will be a change of destiny; because the enemy of the Redeemer will now be saved. The moment when Saul of Tarsus was converted, was the moment which determined a change in his eternal destiny. Before, he was on the broad way to hell; henceforward, he walked in the path of life and salvation. Thus, we should always rejoice over a sinner returning from the error of his ways; and should praise God that he who was in danger of eternal ruin is now an heir of glory. Christians are not jealous in regard to the numbers who shall enter heaven. They feel that there is "room" for all; that the feast is ample for all; and they rejoice when any can be induced to come with them and partake of the happiness of heaven.
(3) we may still glorify and praise God for the grace manifested in the conversion of Saul of Tarsus. What does not the world owe to him! What do we not owe to him! No man did as much in establishing the Christian religion as he did; no one among the apostles was the means of converting and saving so many souls; no one has left so many and so valuable writings for the edification of the church. To him we owe the invaluable epistles - so full of truth, and eloquence, and promises, and consolations - upon which we are commenting; and to him the church owes, under God, some of its most elevated and ennobling views or the nature of Christian doctrine and duty. After the lapse, therefore, of more than 1, 800 years, we should not cease to glorify God for the conversion of this wonderful man, and should feel that we have cause of thankfulness that he changed the infuriated persecutor to a holy and devoted apostle.
(4) let us remember that God has the same power now. There is not a persecutor whom he could not convert with the same ease with which he changed Saul of Tarsus. There is not a vile and sensual man that he could not make pure; not a dishonest man that his grace could not make honest: not a blasphemer that he could not teach to venerate his name; not a lost and abandoned sinner that he cannot receive to himself. Let us then without ceasing cry unto him that his grace may be continually manifested in reclaiming such sinners from the error of their ways, and bringing them to the knowledge of the truth, and to a consecration of their lives to his service.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:24: Num 23:23; Luk 2:14, Luk 7:16, Luk 15:10, Luk 15:32; Act 11:18, Act 21:19, Act 21:20; Co2 9:13; Col 1:3, Col 1:4; Th2 1:10, Th2 1:12
John Gill
1:24 And they glorified God in me. Or "for me"; on his account; for the wonderful grace bestowed on him and wrought in him; for the surprising change that was made in him, that of a persecutor he should become a preacher, which they ascribed, as he himself did, to the abundant grace of God; they were greatly thankful and blessed God, who had given him such large gifts, and made him so greatly useful in the cause, and among the churches of Christ. And by observing this, how much the churches in Judea were affected with the grace of God vouchsafed to him, though they had never seen him nor heard him, he tacitly strikes at and rebukes the false teachers, and the Galatians that adhered to them, for their different treatment of him; to whom he was not only known by face, but had preach among them so fully, clearly, and powerfully, the Gospel of the grace of God.
John Wesley
1:24 In me - That is, on my account.
Robert Jamieson, A. R. Fausset and David Brown
1:24 in me--"in my case." "Having understood the entire change, and that the former wolf is now acting the shepherd's part, they received occasion for joyful thanksgiving to God in respect to me" [THEODORET]. How different, he implies to the Galatians, their spirit from yours!