Galatians Study Week 4

Week four of Word of God Home Fellowship's Study of Galatians.

Week 4

Chapter 2

Paul Accepted by the Other Apostles

1 Then after fourteen years, I went up to Jerusalem again with Barnabas taking along Titus as well.  2 Now I went up as a result of a revelation.  I laid before them the Good News that I proclaim among the Gentiles, but privately to those who are regarded to be influential, lest somehow I may be running or had run in vain.  3 But not even Titus, who was with me, being a Greek, was forced to be circumcised.  (4 But it was because of false-brothers, who slipped in to spy on our freedom which we have in the Anointed Jesus, so that they might enslave us.  5 But we did not give way to them even for a moment, so that the truth of the Good News may remain with you.)  6 Now from those who are regarded to be something, (whatever they were made no difference to me, God does not have favorites), for the ones who are regarded to be influential added nothing to me, 7 but on the contrary, they saw that we had been entrusted with the Good News for the purpose of the uncircumcised just as Peter had been for the purpose of the circumcised.  8 (For the one who worked in Peter in the office of emissary to the circumcised, also worked in me to the Gentiles).  9 Recognizing the grace given to me, James, Cephas, and John, the ones who are regarded to be pillars, gave to me and Barnabas the right hand of fellowship, so that we may go to the Gentiles, and they may go to the circumcised.  10 They only asked that we remember the poor: the very thing that I was also eager to do. My Translation

1 Then after fourteen years, I went up again to Jerusalem, this time with Barnabas. I took Titus along also.  2 I went in response to a revelation and, meeting privately with those esteemed as leaders, I presented to them the gospel that I preach among the Gentiles. I wanted to be sure I was not running and had not been running my race in vain.  3 Yet not even Titus, who was with me, was compelled to be circumcised, even though he was a Greek. 4 This matter arose because some false believers had infiltrated our ranks to spy on the freedom we have in Christ Jesus and to make us slaves.  5 We did not give in to them for a moment, so that the truth of the gospel might be preserved for you. 

6 As for those who were held in high esteem—whatever they were makes no difference to me; God does not show favoritism—they added nothing to my message. 7 On the contrary, they recognized that I had been entrusted with the task of preaching the gospel to the uncircumcised, just as Peter had been to the circumcised. 8 For God, who was at work in Peter as an apostle to the circumcised, was also at work in me as an apostle to the Gentiles.  9 James, Cephas and John, those esteemed as pillars, gave me and Barnabas the right hand of fellowship when they recognized the grace given to me. They agreed that we should go to the Gentiles, and they to the circumcised.  10 All they asked was that we should continue to remember the poor, the very thing I had been eager to do all along. NIV11

Comment

1 Then after fourteen years, I went up to Jerusalem again with Barnabas taking along Titus as well. My Translation

1 Then after fourteen years, I went up again to Jerusalem, this time with Barnabas. I took Titus along also. NIV11

Paul uses his last Ἔπειτα (then) to set up his last visit to Jerusalem before he writes this letter to the Galatian congregations.  This time, it is fourteen years later from the time he went up to get aquatinted with Peter.  He goes with Barnabas (Βαρναβᾶς in Greek), who was associated with the apostles in Jerusalem.  Barnabas’ real name was Joseph and he was Levite from Cyprus.  It is the apostles who call him Barnabas which means “son of encouragement”. (Acts 4:36-37).  Barnabas is also the one who brought Paul to meet the Apostles in Acts 9:26-30.  Paul didn’t mention that Barnabas was part of that trip, but according to Luke, it was Barnabas who introduced Paul to the apostles.  

Paul decides to take Titus (Τίτος in Greek) as well.  This is not mentioned in the Acts account in Acts 11:30 during the “famine campaign” during the festival of Unleavened Bread.  We don’t know why, unless it has to do with Paul’s revelation in verse 2.  In fact, Paul and Barnabas’ visit is completely overshadowed in Acts 12 by Peter being thrown into prison and Herod’s death.  As a result, Paul and Barnabas are not so much as an after thought in Acts 12:25.

On the other side of this, Paul makes no mention of his second visit to Jerusalem being part of the famine relief effort here in Galatians.  Perhaps both Paul and Luke are simple compressing time, people, and events.

2 Now I went up as a result of a revelation.  I laid before them the Good News that I proclaim among the Gentiles, but privately to those who are regarded to be influential, lest somehow I may be running or had run in vain. My Translation

2 I went in response to a revelation and, meeting privately with those esteemed as leaders, I presented to them the gospel that I preach among the Gentiles. I wanted to be sure I was not running and had not been running my race in vain. NIV11

The first thing we have to ask is “τί ἀποκάλυψις? (What revelation?)”  There are a few things to consider about Paul’s use of κατὰ ἀποκάλυψιν (according to a revelation/revealing).  1. The “revealing” could have been by Agabus, a prophet from Jerusalem who prophesied that the famine would spread across the Roman Empire (Acts 11:27-30).  That’s what sent Paul to Jerusalem for his second visit according to the Acts account.  2.  If we look at the context of Paul’s letter, then we can conclude that Paul received a revelation about what was going on with some of the folks in the Jerusalem church and that some were against Paul and what he preached.  We will touch more on this in verses 4 and 5.  3. The purpose of this “revelation” was to show that Paul only went to Jerusalem by something revealed to him by God and not because he compelled to go to Jerusalem by the leaders in Jerusalem.  The famine campaign comes to mind again. 

Paul’s revelation probably represents either a personal revelation that the Holy Spirit revealed to him, or a revelation that was revealed in an open setting.  The latter would possibly be the Holy Spirit’s activity in a local congregation where a prophetic word went forth for Paul to go to Jerusalem.  It is possible that Barnabas and Titus were involved in that revelation.  Looking at the context of this letter, perhaps the “revelation” was for Paul to “test” the leaders in Jerusalem by taking Titus, an uncircumcised Gentile Christian, with him and Barnabas.  

I’ll add this, It is also possible that the “unveiling” came about due to Paul taking Titus to Jerusalem.  Perhaps Titus being presented to the leaders in Jerusalem sowed the seeds that produced the agitators in Galicia.  Therefore, the “revelation” was the revealing of some of those in Jerusalem’s true nature around the Jewish law.  Therefore, the whole “unveiling” would not have happened until some time later.  Perhaps at Antioch with the “Peter conflict”.

Paul lays out what he preaches privately (κατ᾿ ἰδίαν/according to ones own) τοῖς δοκοῦσιν (to the ones who are regarded to be influential) or (to those who were thought).  It is a short version of τῶν δοκούντων εἶναί τι (the ones who were thought to be something) in 2:6.  It is an idiomatic expression or a figure of speech for “ones who are highly regarded”.  This expression was used in the ancient world both “positively” and “negatively”.  Here, these are the leaders in the Church in Jerusalem which Paul says are James, Peter, and John in 2:9.  If Paul uses these statements in order to be sarcastic is not known.  We can only suppose.  But, there is no doubt that he could have used other “positive” ways to refer to the leaders in Jerusalem.  Therefore, Paul is probably being a little sarcastic toward the Galatians by referring to the Jerusalem leaders in this way.  After all, this is how the agitators saw the leaders in Jerusalem.

Paul was not concerned about if he was preaching the “correct” Gospel.  He was concerned about what others preached and if it conflicted with what he preached.  If Paul preached a law-free gospel while the apostles in Jerusalem preached a gospel that included the law, then they would be contradictory to each other.  In other words, he didn’t want to happen what had just happened in Galatia!  He preaches the gospel to the Galatians and converts them and afterwords, others come along and tell the Galatians that they really aren’t converted yet until they start keeping the Law of Moses.  If that is happening, then Paul is preaching or running in vain and it will not amount to anything.

3 But not even Titus, who was with me, being a Greek, was forced to be circumcised. My Translation

3 Yet not even Titus, who was with me, was compelled to be circumcised, even though he was a Greek NIV11

Paul does a small digression here.  Paul probably adds this in for the sake of the Galatians who know Titus.  Otherwise, there would have been no reason for Paul to speak of someone that the Galatians didn’t know.  This would provide further evidence to the Galatians that the leaders in Jerusalem didn’t contradict Paul’s gospel.  It infers that Titus went to Jerusalem as an uncircumcised Greek Christian and the leaders of the Jerusalem church didn’t force Titus to be circumcised.  Paul uses the verb ἀναγκάζω, translated here as “forced” and "compelled" in the NIV11.  It derives from its cognate noun ἀνάγκη which means “necessity or constraint as inherent in the nature of things”.  In other words, leaders in Jerusalem did not think it was a necessity for Titus to be circumcised.  Paul probably took Titus along to see what the leaders in Jerusalem would do about him.

(4 But it was because of the false-brothers, who slipped in to spy on our freedom which we have in the Anointed Jesus, so that they might enslave us.  5 But we did not give way to them even for a moment, so that the truth of the Good News may remain with you.) My Translation

4 This matter arose because some false believers had infiltrated our ranks to spy on the freedom we have in Christ Jesus and to make us slaves.  5 We did not give in to them for a moment, so that the truth of the gospel might be preserved for you. NIV11

Paul now does a major digression.  The main question is this: Did the false-brothers (translated as false-believers in the NIV11, slip into the private conference in Jerusalem or did they slip in at Antioch which is where Paul was when he wrote this letter in which he goes into detail on in verses 11-14?  It is probably what happened in Antioch because it is unlikely that these false-brothers would have been able to interfere with Paul’s meeting with James, Peter, and John.  This is clearly a digression that Paul places in his letter, possibly due to frustration.

Paul speaks of their “freedom which we have in Christ Jesus”.  It is that same freedom of the law in which he speaks of in his famous passage in 2 Corinthians 3:17:

17 ὁ δὲ κύριος τὸ πνεῦμά ἐστιν· οὗ δὲ τὸ πνεῦμα κυρίου, ἐλευθερία.

17 Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom.

Paul calls them “the false-brothers”.  Since he uses the article, it is possible that these are the very same “false-brothers” who went and contradicted the gospel that he preached in Galatia.  That means that the Galatians knew them.  They wanted to “enslave us” by demanding that Paul and every other Christian start performing the Jewish law.  There will be more on this later as Paul gets into his defense of the Gospel.

In verse 5, Paul states εἴξαμεν τῇ ὑποταγῇ (we didn’t yield in submission) to those false-brothers οὐδὲ πρὸς ὥραν (not even for an hour/moment).  And why should they?  They were not teaching the correct Gospel.  In fact, Paul then states a conditional clause: “so that the truth of the Good News may remain with you.”  In other words, we did not submit to the false-brothers, because if we would have, the true Gospel will no longer remain with you.  Paul could not compromise the Gospel.  As soon as he did, he would be preaching a “different” Gospel from the one he received from Jesus.

6 Now from those who are regarded to be something, (whatever they were made no difference to me, God does not have favorites), for the ones who are regarded to be influential added nothing to me, 7 but on the contrary, they saw that we had been entrusted with the Good News for the purpose of the uncircumcised just as Peter had been for the purpose of the circumcised.  8 (For the one who worked in Peter in the office of emissary to the circumcised, also worked in me to the Gentiles). My Translation

6 As for those who were held in high esteem—whatever they were makes no difference to me; God does not show favoritism—they added nothing to my message. 7 On the contrary, they recognized that I had been entrusted with the task of preaching the gospel to the uncircumcised, just as Peter had been to the circumcised. 8 For God, who was at work in Peter as an apostle to the circumcised, was also at work in me as an apostle to the Gentiles. NIV11

Paul moves out of his digression and back into his topic.  He now refers to the leaders in Jerusalem by the full expression τῶν δοκούντων εἶναί τι (the ones who were thought to be something).  Of course the question is “was Paul being sarcastic in his treatment of the leaders in Jerusalem.  Yes and no.  Yes, he was probably being a little sarcastic (as he is from time to time), but not necessarily to the leaders.  His sarcasm  is toward the ones who would compare him to the leaders in Jerusalem.  Paul is very quick to add his thoughts on these leaders, who are thought to be something by others, that God has no favorites, and neither does he.  The Greek expression ὁποῖοί ποτε ἦσαν οὐδέν μοι διαφέρει (whatever they were, made no difference to me) can be translated as “what sort of people they once were, made no difference to me”.  What are we to make of this expression?  Paul is probably referring to how they were once with Jesus when he was here on earth.  It was probably that status that propelled these men into leadership by the ones “who thought they were something”. Regardless of the past, Paul’s idiomatic expression πρόσωπον [ὁ] θεὸς ἀνθρώπου οὐ λαμβάνει (God doesn’t accept the face of a human/man) makes it clear that God does accept what is on the outside of a person, but what is on the inside.

Paul’s use of “God doesn’t accept the face of a human” is from the Old Testament.  Specifically from a couple of different passages; Leviticus 19:15 LXX and Deuteronomy 10:17 LXX.

Leviticus 19:15 Οὐ ποιήσετε ἄδικον ἐν κρίσει· οὐ λήμψῃ πρόσωπον πτωχοῦ οὐδὲ θαυμάσεις πρόσωπον δυνάστου, ἐν δικαιοσύνῃ κρινεῖς τὸν πλησίον σου. 

Leviticus 19:15 You will not make unjust judgements in judging.  You will not accept the face of the poor, nor marvel at the face of the powerful.  You will judge your neighbor in righteousness. 

Deuteronomy 10:17 ὁ γὰρ κύριος ὁ θεὸς ὑμῶν, οὗτος θεὸς τῶν θεῶν καὶ κύριος τῶν κυρίων, ὁ θεὸς ὁ μέγας καὶ ἰσχυρὸς καὶ ὁ φοβερός, ὅστις οὐ θαυμάζει πρόσωπον οὐδ᾿ οὐ μὴ λάβῃ δῶρον

Deuteronomy 10:17 For the Lord is your God.  He is God of gods and Lord of lords, God, the great and powerful and fearsome, who does not marvel at the face or never accepts a gift (bribe).

Paul’s digression is used to communicate a very simple message to to his congregations in Galatia; “If God shows no favoritism, why would you?  If God shows no favoritism, why do the agitators show favoritism?” 

Paul makes very clear that the leaders were fine with what he preached and didn’t ask him to preach anything different.  In fact, the leaders recognized the divine calling in Paul to evangelize the Gentiles (uncircumcised), just as Peter had a divine call to evangelize the Jews (circumcised).

An interesting change happens in verses 7 and 8.  Paul has been using Κηφᾶς for Peter this whole time, but changes to Πέτρος in these two verses.  Of course the question is “why”?  It has baffled scholars!  Also, this expression τὸ εὐαγγέλιον τῆς ἀκροβυστίας καθὼς Πέτρος τῆς περιτομῆς (the Gospel to/of the uncircumcised just as Peter of/to the circumcised).  As one can imagine, all sorts of explanations have come about, such as:

• This was a pull from the “formal” settlement of the matter (which had been written?).  That would mean that these words were not Paul’s words, but someone else's which Paul quotes.
• Κηφᾶς was Peter’s official name while Πέτρος was his personal name.
• Some have suggested that verses 7 and 8 were a very early interpolation into the text, perhaps by the person who the letter was dictated to (Titus?).

My guess is that Paul used Κηφᾶς personally, while everyone else in the Greek Christian world used Πέτρος.  Perhaps Paul was just making sure that his readers knew of whom Paul was speaking about.  But, some weight should be added for this being a formal statement and not Paul’s words as these expressions are used nowhere else in Pauline letters.

In verse 8, which is a slight digression from the thread of the text, Paul uses the word ἀποστολή translated as “the office of emissary” here.  In other translations, it is translated as “apostleship”.  BDAG defines is as “God’s elite emissaries for the Christian message office of a special emissary, apostleship, office of an apostle, assignment”.  In the text, it seems to be more of a “mission” as opposed to “an office”.  Regardless, God (the one who worked/effected) in Peter, also did it for Paul.  Everyone from that private meeting acknowledged that.

9 Recognizing the grace given to me, James, Cephas, and John, the ones who are regarded to be pillars, gave to me and Barnabas the right hand of fellowship, so that we may go to the Gentiles, and they may go to the circumcised. My Translation

9 James, Cephas and John, those esteemed as pillars, gave me and Barnabas the right hand of fellowship when they recognized the grace given to me. They agreed that we should go to the Gentiles, and they to the circumcised. NIV11

Paul reiterates that the leaders saw his calling and that God’s grace rested on him.  Paul strengthens his uses of “the ones who are regarded to be something” by adding στῦλοι εἶναι (to be pillars), that is “spiritual leaders”.  Paul now names the leaders who he had a private meeting with.  They were Ἰάκωβος καὶ Κηφᾶς καὶ Ἰωάννης (James, Cephas, and John the son of Zebedee).  This is the only place in Pauline letters that John is mentioned.

As I’ve stated many times, the word order in Greek is significant.  Here, we have James first.  This could be Paul acknowledging that James was the leader of the Jerusalem Church.  Or it could be that Paul is acknowledging that James is the Lord’s brother.  Or, Paul could be reflecting on James’ role of replacing Peter as the leader in Jerusalem as Peter did more evangelizing outside of Jerusalem.  This would certainly make sense.  Or Paul is singling James out.  There will be more on this next week.

Regardless, these three men agreed with Paul and extended their right hand of fellowship to them (Paul and Barnabas).  This was a sign of acceptance.  Paul and Barnabas were to reach the Gentiles, while the ones in Jerusalem were to reach the Jews.

10 They only asked that we remember the poor: the very thing that I was also eager to do. My Translation

10 All they asked was that we should continue to remember the poor, the very thing I had been eager to do all along. NIV11

The “poor” here would have been the poor in the Jerusalem congregation.  There are mentions of “the collection for Jerusalem” throughout Paul’s letters (1 Corinthians 16:1-4; 2 Corinthians 8:1-9:15; Romans 15:25-28), but Paul had not started that campaign yet.  Paul’s use of the verb σπουδάζω in its Aorist form shows that Paul was already doing such work.  The famine relieve fund, the main reason Paul was in Jerusalem, would have been at the forefront of Paul’s thoughts.

Paul wouldn’t have seen a request to help the poor in Jerusalem as “adding to” the Gospel that he preached.  From what we see in his letters, he was unashamed of asking for contributions for the church in Jerusalem.  In fact, putting others interests above one’s own was a main Pauline theme.  What better way to act this out in organizing a collection for the Jerusalem congregation!

Conclusion

Paul makes clear that what he preached was not influenced by the leaders in Jerusalem as his opponents had suggested.  In fact, he and the Jerusalem leaders were in full agreement on the Good News that was preached by all of them.  In 1 Corinthians 15:1-11, Paul puts forth what he and the other Apostles preached in a general way.  It is a passage that I’ve read in Greek many, many times.

15:1 Now, brothers and sisters, I want to remind you of the gospel I preached to you, which you received and on which you have taken your stand.  2 By this gospel you are saved, if you hold firmly to the word I preached to you. Otherwise, you have believed in vain. 

3 For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, 4 that he was buried, that he was raised on the third day according to the Scriptures, 5 and that he appeared to Cephas, and then to the Twelve.  6 After that, he appeared to more than five hundred of the brothers and sisters at the same time, most of whom are still living, though some have fallen asleep.  7 Then he appeared to James, then to all the apostles, 8 and last of all he appeared to me also, as to one abnormally born. 

9 For I am the least of the apostles and do not even deserve to be called an apostle, because I persecuted the church of God. 10 But by the grace of God I am what I am, and his grace to me was not without effect. No, I worked harder than all of them—yet not I, but the grace of God that was with me. 11 Whether, then, it is I or they, this is what we preach, and this is what you believed. NIV11

Note that none of it included the Jewish Law.

Galatians Study Week 3.

Week three of Word of God Home Fellowship's Study of Galatians.

Week 3

How Paul Became an Apostle

11 For I make known to you, brothers and sisters, the good news which was proclaimed by me is not a product of human origin.  12 For I neither received it from a human, nor was I taught it, but it came to me through a revelation from Jesus, the Anointed. 

13 For you heard of my former manner of life in Judaism; that I was persecuting the church of God beyond measure and was trying to destroy it, 14 and I was progressing in Judaism above many contemporaries among my own people, being even more of a fanatic than they were of my forefathers’s tradition.  15 But when God, who set me apart from my mother’s womb and called me through his grace, was pleased 16 to reveal his son in me, so that I might preach him among the Gentiles, I did not immediately consult with other people, 17 nor did I go up to Jerusalem to the apostles before me, but went into Arabia and returned again to Damascus.

18 First of all, after three years, I went up to Jerusalem to get acquainted Cephas and stayed with him fifteen days, 19 but I didn’t see any other of the apostles except James, the Lord’s brother.  20 Now in what I am writing to you, I swear before God that I am not lying.  

21 Then, I went into the regions of Syria and Cilicia.  22 But I was unknown by sight to the congregations of Judea that are in the Anointed.  23 But they were only hearing that, “The one who once persecuted us is now proclaiming the faith that he once tried to destroy”.  24 And they were glorifying God because of me. My Translation

11 I want you to know, brothers and sisters, that the gospel I preached is not of human origin.  12 I did not receive it from any man, nor was I taught it; rather, I received it by revelation from Jesus Christ.

13 For you have heard of my previous way of life in Judaism, how intensely I persecuted the church of God and tried to destroy it. 14 I was advancing in Judaism beyond many of my own age among my people and was extremely zealous for the traditions of my fathers. 15 But when God, who set me apart from my mother’s womb and called me by his grace, was pleased 16 to reveal his Son in me so that I might preach him among the Gentiles, my immediate response was not to consult any human being. 17 I did not go up to Jerusalem to see those who were apostles before I was, but I went into Arabia. Later I returned to Damascus.

18 Then after three years, I went up to Jerusalem to get acquainted with Cephas and stayed with him fifteen days.  19 I saw none of the other apostles—only James, the Lord’s brother.  20 I assure you before God that what I am writing you is no lie.

21 Then I went to Syria and Cilicia. 22 I was personally unknown to the churches of Judea that are in Christ. 23 They only heard the report: “The man who formerly persecuted us is now preaching the faith he once tried to destroy.” 24 And they praised God because of me. NIV11

Comment

11 For I make known to you, brothers and sisters, the good news which was proclaimed by me is not a product of human origin. My Translation

11 I want you to know, brothers and sisters, that the gospel I preached is not of human origin. NIV11

When Paul says "I make known to you", he is about to describe something to the Galatians, that apparently, they had not known about Paul.  He addresses the congregations as ἀδελφοὶ (brothers and sisters) as he does in all his letters.  He may be angry with them, but he is not to the point of “kicking you out of the family” so to speak.  Paul then goes into a sort of word-play with τὸ εὐαγγέλιον (the good news) and it’s cognate verb εὐαγγελίζω/εὐαγγελισθὲν which actually means “I bring or announce good news”.  It is presented here as an aorist (past tense) participle, “which was the good news announced” with the added “by me”.  It could be rendered as “the good news which was the good news announced by me”.  

Regardless of the play on words, this τὸ εὐαγγέλιον was Paul’s.  In Romans 2:16 and 16:25, Paul calls it τὸ εὐαγγέλιόν μου (my Good News).  It didn’t originate from human beings.  As Paul puts it οὐκ ἔστιν κατὰ ἄνθρωπον (it is not according to a man/human being).  It is not a product derived by humans, nor did he received it from humans.  This parallels verse 1.  What is inferred here is that the Gospel that includes the works of the Law IS a product of human beings.

12 For I neither received it from a human, nor was I taught it, but it came to me through a revelation from Jesus, the Anointed. My Translation

12 I did not receive it from any man, nor was I taught it; rather, I received it by revelation from Jesus Christ. NIV11

Paul goes on to explain what he means by “not a product of human origin”.  The Gospel that Paul preached didn’t get passed to Paul by any human being.  A human did not past it to him who had received it from God, nor did a human being teach it to Paul.  This is a reference to the Apostles in Jerusalem.  It seems that Paul’s opponents had told the Galatians that Paul received his instructions from the Apostles in Jerusalem.  Paul is about to dismiss that notion.

Paul received his Gospel δι᾿ ἀποκαλύψεως Ἰησοῦ Χριστοῦ (through a revelation of/from Jesus Christ).  Paul is undoubtably speaking of his Damascus road experience with Jesus.  The Greek word ἀποκάλυψις (apocalypse) means “something revealed”, “something uncovered” or “something unveil”.  It would be the same as what we would say today: “pulling the curtain back to fully see what was behind it”.  In this case, it was the revealing of/from Jesus Christ.  We will see the cognate verb of this word in verse 16.  So why could it be a revealing of/from Jesus?  The nature of the Greek genitive form could either be subjective (revelation FROM Jesus) or objective (revelation ABOUT Jesus).  It is probably a bit of both.

13 For you heard of my former manner of life in Judaism; that I was persecuting the church of God beyond measure and was trying to destroy it, My Translation

13 For you have heard of my previous way of life in Judaism, how intensely I persecuted the church of God and tried to destroy it. NIV11

Paul starts to focus on his background.  One such as Paul who persecuted the Church of God can’t go “unheard”.  Although there is no doubt that Paul would have spoken about his former life to his converts, there is also no doubt that they would have heard just how bad Paul was in his former life.  Good and bad news travels fast.  To intensify Paul’s actions in his former life, he uses verbs in the imperfect tense, thus relaying that his actions were continual or repeated actions.

Paul’s use of πορθέω (to destroy) carries the sense of annihilation.  It was also used in the military sense of “sacking a city”.

The singular τὴν ἐκκλησίαν τοῦ θεοῦ (the church/congregation of God) is Paul’s way to referring to all christianity at the time.  Paul also compares it in an opposite way to Judaism.

14 and I was progressing in Judaism above many contemporaries among my own people, being even more of a fanatic than they were of my forefathers’s tradition. My Translation

14 I was advancing in Judaism beyond many of my own age among my people and was extremely zealous for the traditions of my fathers. NIV11

Paul speaks not just of his life in Judaism, but also his life as a Pharisee.  He was so “zealous” in his Judaism, he tried to destroy Jesus’ Church.  Paul’s use of περισσοτέρως ζηλωτὴς ὑπάρχων carries a sense of “REALLY being even more of a zealot”.  When it came to the Pharisees way of Judaism, Paul had no equal.

The problem with Judaism in the 1st Century was that the Jewish people were so bound up in the tradition, that they couldn’t see what their own Hebrew Scriptures foretold about the Anointed One who was to come.  Therefore, when Jesus came, since he didn’t fit in with their tradition, he was “written off” so to speak.  So it also was with Paul.  To him, Christianity was something that perverted his Pharisaic ways and needed to be destroyed. 

15 But when God, who set me apart from my mother’s womb and called me through his grace, was pleased 16 to reveal his son in me, so that I might preach him among the Gentiles, I did not immediately consult with other people, 17 nor did I go up to Jerusalem to the apostles before me, but went into Arabia and returned again to Damascus. My Translation

15 But when God, who set me apart from my mother’s womb and called me by his grace, was pleased 16 to reveal his Son in me so that I might preach him among the Gentiles, my immediate response was not to consult any human being. 17 I did not go up to Jerusalem to see those who were apostles before I was, but I went into Arabia. Later I returned to Damascus. NIV11

This passage suffers from the verse devisions, but it is one whole sentence in Greek.  Part of this verse parallels with Romans 1:1, where Paul says that he is κλητὸς ἀπόστολος ἀφωρισμένος εἰς εὐαγγέλιον θεοῦ (called an apostle, set apart for God’s Good News).  But here in Galatians, our verse 15 alludes to a couple of Old Testament passages as well as part of Paul’s history as presented in Acts 13.  I like to call it “Paul's great allusion”.  The two Old Testament passages that Paul is alluding to are Jeremiah 1:5 and Isaiah 49:1-6.

Jeremiah 1:5    “Before I formed you in the womb I knew you,

before you were born I set you apart;

I appointed you as a prophet to the nations.”

Isaiah 49:1    Listen to me, you islands;

hear this, you distant nations (Gentiles):

Before I was born the LORD (Yahweh) called me;

from my mother’s womb he has spoken my name.

2 He made my mouth like a sharpened sword,

in the shadow of his hand he hid me;

he made me into a polished arrow

and concealed me in his quiver. 

3 He said to me, “You are my servant,

Israel, in whom I will display my splendor.” 

4 But I said, “I have labored in vain;

I have spent my strength for nothing at all.

Yet what is due me is in the LORD’s (Yahweh’s) hand,

and my reward is with my God.”

5 And now the LORD (Yahweh) says—

he who formed me in the womb to be his servant

to bring Jacob back to him

and gather Israel to himself,

for I am honored in the eyes of the LORD (Yahweh)

and my God has been my strength— 

6 he says:

“It is too small a thing for you to be my servant

to restore the tribes of Jacob

and bring back those of Israel I have kept.

I will also make you a light for the Gentiles,

that my salvation may reach to the ends of the earth.”

The latter verses in Isaiah are probably more in line with Paul’s usage of ἐκ κοιλίας μητρός μου (from my mother’s womb), which matches exactly to Isaiah 49:1.  The implications of Paul’s allusion are great as he is doing two things: 1. He is reminding the Galatians of when he and Barnabas were with them (Acts 13) and what he had spoken to them.  2. As Paul stated in Acts 13:47 when he was with them in Pisidian Antioch of Galatia (see map), Paul is the one who was to continue to be “a light for the Gentiles”.  In the Greek of Acts 13:47, it is very close to the Isaiah 49:6b LXX.  This is what Paul and Barnabas said about themselves.

Acts 13:47 οὕτως γὰρ ἐντέταλται ἡμῖν ὁ κύριος,

Τέθεικά σε εἰς φῶς ἐθνῶν

τοῦ εἶναί σε εἰς σωτηρίαν ἕως ἐσχάτου τῆς γῆς.

Acts 13:47 For the Lord commands us in this way, 

I have appointed you a light for the Gentiles,

that you may bring salvation to the ends of the earth.

Isaiah 49:6b ἰδοὺ τέθεικά σε εἰς διαθήκην γένους εἰς φῶς ἐθνῶν τοῦ εἶναί σε εἰς σωτηρίαν ἕως ἐσχάτου τῆς γῆς.

Isaiah 49:6b Behold!  I have appointed you for a covenant for a race, for a light for the Gentiles, that you may bring salvation to the ends of the earth.

But, the main thing that the Galatians should have remembered and kept was:

13:38 Therefore, let it be made known to you, Men, Brothers, that through this one (Jesus), forgiveness of sins is proclaimed to you, and from all things that you were not able to be justified in the Law of Moses, 39 in this one (Jesus), everyone who believes is justified.

Now that is a great allusion that is meant for a purpose!

The end of 15 is much of what would be expected.  Paul was called by God’s grace.  Nothing else!  Paul was not called by how well he performed the Jewish law.  He was not called because he was a fanatic of Jewish tradition.  He was called by the grace of God just as the Galatians were (1:6).

By that grace, God was pleased to reveal Jesus in Paul.  Here we have ἀποκαλύψαι/ἀποκαλύπτω (to reveal), which is the cognate noun of ἀποκάλυψις.  How are we to take “God...was pleased to reveal his son in me”?  There is no doubt that Paul is speaking of the Damascus Road experience when the Lord Jesus appeared to him.  It was at that moment that the reality of Jesus was revealed to Paul.  But this statement probably goes much deeper than Paul’s first encounter with Jesus.  Paul may be referring to the Gospel that he preaches in that God revealed his son in Paul in such was way that both his Apostleship and his Gospel are confirmed.  In other words, this is the “revelation of Jesus Christ” that Paul mentions in 1:12, i.e. what he preaches.

It was during this experience that Paul received his calling.  He was to proclaim the good news of Jesus among the Gentiles.  But, he didn’t consult anyone about “what” he was to proclaim.  Paul uses σαρκὶ καὶ αἵματι (flesh and blood) to refer “other people”.  The sense of this is that “flesh and blood” refers to mere humanity, while what he received was from the divine.  Everything he needed had been given to him by Jesus himself.  Therefore, no mere human supplied anything to Paul as to what to preach.

In verse 17, Paul makes clear that he didn’t go to Jerusalem to “get” his Gospel, which his opponents said that he did.  Paul started doing what he was called to do immediately by going into Arabia to preach the Gospel.

“The apostles before me” are the twelve who became apostles before Paul received his apostleship.  By stating that he didn’t consult the twelve, Paul is stating his independence from them, thus discounting what “the agitators” had said about him.

18 First of all, after three years, I went up to Jerusalem to get acquainted Cephas and stayed with him fifteen days, 19 but I didn’t see any other of the apostles except James, the Lord’s brother. My Translation

18 Then after three years, I went up to Jerusalem to get acquainted with Cephas and stayed with him fifteen days.  19 I saw none of the other apostles—only James, the Lord’s brother. NIV11

Paul starts this section with a very strong “then”.  Ἔπειτα means “being in the order of time”.  The first one being translated as “first of all”, which is the first one.  In other words, Paul is describing the timeframe of when he encountered the Apostles in Jerusalem starting from his first encounter to the last encounter.

Paul’s first trip to Jerusalem was three years after his conversion.  It is documented in Acts 9:26-30.  Luke’s account says nothing of Paul’s journey into Arabia, but it is clear that Paul immediately started preaching that Jesus was the Son of God.

Κηφᾶς is the Greek transliteration of the Aramaic word for “rock”.  We know Κηφᾶς as Peter.  The only other person that Paul met with was Ἰάκωβος or as we know him, James.  James was the half brother of Jesus and was also the leader of the Church in Jerusalem.  Luke’s account in Acts 9 just says that Barnabas brought him to the apostles.  We now know that it was only two in which Paul became acquainted with and he was with them/him (Peter) 15 days.  Paul’s use of οὐκ εἶδον (I didn’t see) may mean that he didn’t spend time with others during his stay.  With that said, Paul uses ἕτερος (another of a difference kind) here.  If he uses this word in its natural sense, then he may be alluding to “different apostles” who thought differently than he and Peter did.  If this is the case, then James would be one of the “different ones”.  It could also mean that James was different because he was not part of the original twelve.  If so, then Paul is singling James out, which would make perfect sense in related to 2:12.  Regardless, Paul places James as an apostle in one way or the other.

20 Now in what I am writing to you, I swear before God that I am not lying. My Translation

20 I assure you before God that what I am writing you is no lie. NIV11

Paul now stops to reassure his audience that he speaks (writes) the truth with a oath before God.  Paul didn’t receive his Gospel from Peter nor James.

21 Then, I went into the regions of Syria and Cilicia.  22 But I was unknown by sight to the congregations of Judea that are in the Anointed.  23 But they were only hearing that, “The one who once persecuted us is now proclaiming the faith that he once tried to destroy”.  24 And they were glorifying God because of me. My Translation

21 Then I went to Syria and Cilicia. 22 I was personally unknown to the churches of Judea that are in Christ. 23 They only heard the report: “The man who formerly persecuted us is now preaching the faith he once tried to destroy.” 24 And they praised God because of me. NIV11

Paul uses his second ἔπειτα (then) here to continue his string of events.  He uses this to make sure that his readers know that there was no other meeting with the apostles in Jerusalem before his next meeting with them in Chapter 2.  The Acts' account of this trip to Syria and Cilicia is confirmed in 9:30 and 11:25.

“Unknown by sight” or "personally unknown" as the NIV11 has it, is “unknown by the face” in Greek.  In other words, the idiom means that the people in Judea would not be able to recognize Paul even if they were to see him face to face.  Why?  It is because he didn’t spend enough time in Judea and Jerusalem for them to be able to know him on sight, which is the point of Paul’s adding this in.  They knew of Paul, but they didn’t know him personally.  They didn’t even know him enough to recognize him face to face.

Last of all, these congregations of Judea have their existence in Christ.

Conclusion

Paul’s main focus is on the origins of the Gospel that he preached.  It originated from God.  Jesus was revealed to Paul on his journey to Damascus.  It was there that he received his commission to be an emissary/apostle of Jesus.  He did not receive his commission nor his Gospel from the apostles in Jerusalem.  Paul goes to great lengths to prove his experience to his fellow believers in Galatia, but he is not done yet!

Galatians Study Week 2.

Week two of Word of God Home Fellowship's Study of Galatians.

Week 2

No Other Good News/Gospel

6 I marvel that you are so quickly deserting from the one who called you in the grace of the Anointed to a different good news, 7 not that there is another good news, but there are certain ones who are stirring you up and are wanting to alter the good news of Anointed.  8 But even if we or a messenger of God from heaven should proclaim to you a good news other than the good news that was proclaimed to you, let him be accursed!  9 As we have stated before and now I say again, if anyone proclaims to you a gospel other than the one you received, let him be accursed! 

10 For am I now persuading human beings or God?  Or do I seek to please human beings?  If I were still pleasing human beings, then I would not be a slave of the Anointed. My Translation

6 I am astonished that you are so quickly deserting the one who called you to live in the grace of Christ and are turning to a different gospel—  7 which is really no gospel at all. Evidently some people are throwing you into confusion and are trying to pervert the gospel of Christ.  8 But even if we or an angel from heaven should preach a gospel other than the one we preached to you, let them be under God’s curse! 9 As we have already said, so now I say again: If anybody is preaching to you a gospel other than what you accepted, let them be under God’s curse! 

10 Am I now trying to win the approval of human beings, or of God? Or am I trying to please people? If I were still trying to please people, I would not be a servant of Christ. NIV11

Comment

6 I marvel that you are so quickly deserting from the one who called you in the grace of the Anointed to a different good news.  My Translation

6 I am astonished that you are so quickly deserting the one who called you to live in the grace of Christ and are turning to a different gospel— NIV11

Normally in Pauline letters, a thanksgiving to God follows the Salutation, but not here.  Here, there appears only a curse reinforced by the same curse in this section of the letter.

Instead of Εὐχαριστοῦμεν τῷ θεῷ πάντοτε περὶ πάντων ὑμῶν “We give thanks to God always concerning all of you” (1 Thessalonians 1:2a), Paul starts out with Θαυμάζω ὅτι “I marvel that” or “I’m astonished that”.  The use of Θαυμάζω ὅτι was almost always in a from of rebuke.  That is the case here.  There was nothing that Paul could commend the Galatians on.  There was nothing that he could thank God for.

With the phrase οὕτως ταχέως (so quickly), Paul may be alluding to his first OT passage of the letter.  In Exodus 32:8 LXX, we have παρέβησαν ταχὺ ἐκ τῆς ὁδοῦ “They have deviated quickly from the way” which was a catch phrase to mean “They have turn away from God”.  In this section of Exodus, it is an idol (the golden calf) that the people of Israel had turned to while Moses was on the mountain.  Since Paul will use this section in Exodus in his The Allegory of Hagar and Sarah (4:21-5:1), it is quite possible that he is alluding to Exodus here.  It may escape the Galatians in the beginning, but after they go back and read the account in Exodus, they might just make the connection.  The same phrase is used in Judges 2:17 and refers to Israel committing adultery with idols.  Also, “‘the way’ was the earliest self-designation of those who believed in Jesus.”  This is found throughout Acts (9:2; 19:9, 23; 22:4; 24:14, 22). (Longenecker, WBC, 14). 

Amazingly enough, it is “the one who called you”, from whom the Galatians are ultimately “deserting”.  This “one who called you” is God!  Paul uses this phase many times in his letters to refer to God.  During our “Holiness” Studies, we saw time and time again where Paul placed Judaism in the same boat as Paganism.  In Paul’s mind, going to both Judaism and Paganism is “deserting the one who called you”.  As this unfolds, the main thing in Paul’s mind is as the Galatians try to justify themselves by performing the law of Moses, they are slipping into the same idolatry that the Israelites fell into.  This is an astonishing turn for people who were trying to live for God “in the appropriate way” as instructed by “the one’s who are stirring you up”, who Paul introduces in verse 7.

How did God call the Galatians?  “In/by the grace of the Anointed/Christ”.  It is by the “grace/favor” that the Galatians were called in the first place, not by the works of the law!  The Christology here is the same as in verse 3.  There, “grace and peace” came from God and Jesus, here, God has called the Galatians by Jesus’ grace on them.  Not by the works of the law, but by grace!  God’s favor!  Paul will demonstrate this in verse 10.

“To a different Good News/Gospel”.  Paul now states just how the Galatians are “deserting” God.  They are doing so by obeying a Gospel that was not used to call them.  In other words, the Galatians were not called by God while Paul was preaching about observing the Jewish law.  The “Gospel” which is preached that one must observe the Law is a “different” Gospel.

7 not that there is another good news, but there are certain ones who are stirring you up and are wanting to alter the good news of Anointed. My Translation

7 which is really no gospel at all. Evidently some people are throwing you into confusion and are trying to pervert the gospel of Christ. NIV11

There is a verse separation between “to a different Gospel” and “not that there is another Gospel”.  I need to note here that “verse numbers” didn’t exist until centuries after the New Testament, and the OT for that matter, were penned.  Chapter and verse divisions were added as an attempt to be able to look up passages quickly.  This both helped and harmed.  I’ve seen many people use verses out of context because of the division.  Especially those who use the KJV where every verse is a paragraph!

Paul states that there is not “another Gospel/Good News”.  There is only one Gospel and to change it is to pervert it.  Therefore, this produces a different/ἕτερος (another of a different kind) and not another/ἄλλος (another of the same kind).

With that, Paul introduces who is doing this to the Galatians, even though the Galatians know who they are.  Paul refers to them as τινές εἰσιν οἱ ταράσσοντες ὑμᾶς (certain ones who are stirring you up).  It can also be translated as “certain ones who are troubling you”.  The Greek verb ταράσσω means “to cause movement by shaking or stirring, shake together, stir up of water”.  Paul uses it figuratively as “inner turmoil” among the Galatians’ congregations.  We will call these “certain people” “the agitators”, which is an appropriate title.  I should also note that Acts 15:1 also uses τινες (certain people) to describe “the agitators”.

“The agitators” are “wanting/wishing/desiring” to “pervert/alter/change” the Gospel that Paul preached to the Galatians which he received from God.  This is how Paul sees them.  The ones who were actually preaching the “different Gospel” would have never thought of themselves in such a way.  This is the way it is with all people who are perverting the Gospel.  1st, they don’t know that they are perverting the Gospel and 2nd, they are just trying to portray what they think is the true “Gospel”.  But regardless of the motive, the actuality is the same, the Gospel is being perverted!

The “Gospel/Good News” that the agitators are perverting is the one “from Christ/the Anointed” (subjective genitive in Greek) and “about Christ/the Anointed” (objective genitive in Greek).  Paul will go into detail about this, but the contrast here is that the Law didn’t bring on redemption, Jesus did.  Therefore, justification can’t come from the Jewish Law, only in believing/putting faith in Jesus can justification come.  By adding the works of the law, the agitators are “perverting” the Gospel about Jesus.

8 But even if we or a messenger of God from heaven should proclaim to you a good news other than the good news that was proclaimed to you, let him be accursed! My Translation

8 But even if we or an angel from heaven should preach a gospel other than the one we preached to you, let them be under God’s curse! NIV11

Paul’s “rebuke” instead of a “thanksgiving to God” takes an unexpected path.  Paul now pronounces a curse on anyone who may preach a Gospel different from the one that he preached to them.  So drastic is his charge, he even includes himself as well as “messengers of God (ἄγγελος in Greek, transliterated as “angel”.  It’s root meaning is that of a “messenger”).  What are we to make of Paul’s use of ἄγγελος?  Paul is probably being ironic or a little sarcastic.  It is probably directed to the agitators who claimed to have the authority of the Jerusalem Church behind them.  Regardless, Paul’s main interest is in the true Gospel itself.  The Gospel can’t be perverted either my him nor the agitators.  

But if someone should pervert the Gospel, then ἀνάθεμα ἔστω (Let him be accursed/cursed).  For those who attended the “Spiritual Things” study, you will remember ἀνάθεμα as it was used in 1 Corinthians 12:3 (Ἀνάθεμα Ἰησοῦς/Jesus is cursed).  Paul’s use of this word is along the grounds of “something to be destroyed by God”.  In this way, Paul would be referring to God’s wrath that is to come down upon the unbelievers when Jesus comes.

9 As we have stated before and now I say again, if anyone proclaims to you a gospel other than the one you received, let him be accursed! My Translation

9 As we have already said, so now I say again: If anybody is preaching to you a gospel other than what you accepted, let them be under God’s curse! NIV11

If once wasn’t enough, Paul now restates the curse.  This time, Paul makes sure that the Galatians understand that it is he that is pronouncing the curse.  Paul also moves from “we” and “an angel” to “anyone” who preaches a different Gospel.

10 For am I now persuading human beings or God?  Or do I seek to please human beings?  If I were still pleasing human beings, then I would not be a slave of the Anointed. My Translation

10 Am I now trying to win the approval of human beings, or of God? Or am I trying to please people? If I were still trying to please people, I would not be a servant of Christ. NIV11

Paul means that he is seeking the approval of God in his “persuading” (as it is in Greek), not the approval of mere human beings.  Paul is making it clear.  The only one he is worried about “persuading” or “pleasing” is God!  Later in this letter (5:11), we find Paul defending himself from the agitators’ proclamation that Paul himself actually taught circumcision.  If Paul were teaching circumcision to others, but not to the Galatians, then Paul would just be trying “to please people” by doing so.  At least that is what Paul thinks.  In other words, if Paul was actually teaching the works of the law to other congregations, but not to the Galatians, then Paul would be providing a “shortcut” by omitting the Jewish law, and thus “trying to please” the Galatians or “trying to win the Galatians with flattery.  This is quite possible the agitators’ proclamation that Paul is defending here.

Paul’s last sentence of this verse is “If I were still pleasing human beings, then I would not be a slave of the Anointed”.  Many translations translate δοῦλος as “servant”, but it’s actually meaning is that of a slave.  A slave must please his master.  The master is the one who owns the slave.  Therefore, the one who Paul must please is Jesus/Christ.  One can’t look past the high Christology of this verse!  At the beginning of the verse, Paul talks about “persuading” God.  He now states that since he is Christ’s slave, it is Christ whom he must please!  It is Christ whom he must persuade!  If Paul tries to please anyone else, then he can’t be Christ’s slave.  Since Paul is proclaiming the true Gospel that he received from Christ, then he must proclaim that Gospel in order to please his master.  If he does not preach the true Gospel, then Paul can’t “belong” to Christ and he will be among those who are “cursed” under God’s wrath.

Conclusion

Paul’s tone is “hot” to say the least.  He can’t believe that his converts have moved away from the Gospel that was preached to them.  More than that, he is infuriated by the people who have caused this division among his congregations.  Paul’s pronouncement of a curse, not once, but twice, should be enough to show the Galatians just how upset Paul was.  But Paul didn’t stop there.  He very quickly starts his defense.  Paul is Christ’s slave.  It is his master whom he has to please, not people, regardless of who those people my be.

On a final note.  I’ve seem many people used the above passage to promote “certain church beliefs” or “certain denominational beliefs”.  I think that is propaganda.  As we go forward in this letter, we will discover “the Gospel” in which Paul preached.  Those who should be accursed, are promoting that the Jewish law should be observed.  Paul’s words are and should be confined to the present letter and nothing else.

Galatians Study Week 1.

Week one of Word of God Home Fellowship's study on Paul's letter to the Galatians.

Paul’s Letter to the Galatians

Introduction to the Greek Language

In 334 B.C., Alexander the Great set out to conquer the known world.  His goal was to spread the Greek culture and language to all the earth.  Alexander's army consisted of Greeks who all spoke different dialects of the Greek language, much like English today.  As the different Greek dialects merged, Koine or "common" Greek was born.  This was the language that Alexander spread throughout the world which he conquered.

After Alexander's campaigns, Koine Greek became the "common" trade language of the known world as well as the main language in such places as Alexandria, Egypt.  As a result, displaced Jews from Israel needed a Greek translation of their Scriptures.  Legion has it from the so-called Letter of Aristeas (Ἀριστέας) that Ptolemy Philadelphus summoned 72 Jewish scholars from Israel, six from each tribe, and asked them to translated the Torah (the first five books of the OT) into Greek for the great Alexandrian Library.  Each of the tribe representatives were placed in separate chambers and rendered their own translation of what we call the Old Testament.  At the end of the process (72 days), the twelve teams came together only to discover that each teams' translation was identical!  Thus, the Greek Old Testament was coined "Septuagint", Greek for  "seventy"; the short form of seventy-two.  That's the stuff that legions come from.  The reality is that we don't know how the translation came about, but there is no doubt that the name comes from the legion.

The Torah was rendered into Greek around 250 B.C. while the rest of the Old Testament was rendered over the next couple of centuries.  It was the primary source for all Greek speaking Jews and would soon be the primary source for early Christians.

After the Romans conquered the known world, the Greek language continued to be the official trade language throughout the empire.  Travel became quicker as the Romans built roads for their armies as well as for all of the trade that Rome built.  As the saying goes,  "all roads lead to Rome".  But the language on those trade roads was Greek.

Introduction to the Letter

Paul’s letter to the Galatians was originally written in Greek as Greek was not only Paul’s native language, but was also the native language of the Galatians.  It is possible that this letter is Paul’s first letter that he wrote as it was probably written from Antioch on the eve of the Jerusalem Council in Acts 15:1-30.  This would have been after Paul’s first missionary journey which covered the Province of Galatia (Acts 13-14).

The letter is addressing several things: 1. Paul’s defense of his Gospel before the Galatians as well as the “agitators”; 2. Paul’s defense of how he received his Gospel and his apostleship; 3. Paul’s dealing with “Justification/being pronounced righteous by faith instead of justification/being pronounced righteous through the law of Moses”; and finally, 4. how one should live by the Spirit.

The bulk of the letter deals with Paul’s defense of “Justification by faith in Jesus”, but we will explore the letter from many angles.

• What was Paul writing against.
• Who was Paul defending himself against.
• What did Paul’s opponents say about him?
• Pauline theology, especially on Christology and Pneumatology.
• Paul’s use of the Old Testament.
• Timeframe of the letter.

We will try to study this letter without any preconceived notions on theology.

Why?  We want Paul to speak.  We want to hear what Paul says of the Gospel.

This study is adapted to the NIV11 text, although I’ll be using some of my translation material through out the Study.  You was welcomed to use whichever translation you wish.  If you have questions relating to translation matters, please bring them forward so that all can benefit.

Chapter 1

Salutation

1:1 Paul, an emissary, not from mere humans, nor by a mere human, but by Jesus the Anointed and God the Father who raised him from the dead, 2 and all the brothers and sisters who are with me to the congregations of Galatia, 3 grace and peace to you from God our Father and the Lord Jesus the Anointed, 4 who gave himself for our sins, that he might rescue us from the present evil age according to the will of our God and Father, 5 to whom be the glory forever, Amen. My Translation

1:1 Paul, an apostle—sent not from men nor by a man, but by Jesus Christ and God the Father, who raised him from the dead—  2 and all the brothers and sisters with me, To the churches in Galatia: 3 Grace and peace to you from God our Father and the Lord Jesus Christ, 4 who gave himself for our sins to rescue us from the present evil age, according to the will of our God and Father, 5 to whom be glory for ever and ever. Amen. NIV11

Comment

Paul’s salutation is typical in the Greco-Roman world of the 1st Century.  Letters would normally address three things: 1. Who the letter was written from; 2. Who the letter was written to; 3. a greeting.  Here, the person who wrote the letter is Paul.  Paul also represents others as well (and all the brothers and sisters who are with me).  Who Paul is writing to is also addressed (to the congregations of Galatia).  At last, the greeting which is Paul’s main centerpiece greeting (Grace and peace to you from God our Father and the Lord Jesus Christ).

1:1 Paul, an emissary (apostle), not from mere humans, nor by a mere human, but by Jesus the Anointed and God the Father who raised him from the dead

1:1 Paul, an apostle—sent not from men nor by a man, but by Jesus Christ and God the Father, who raised him from the dead— NIV11

Παῦλος ἀπόστολος (Paulos, apostolos) in Greek.  Paulos was Paul’s Roman surname.  His Jewish name was Σαῦλος  (Saulos) or Saul.  This is first known to us from Acts 13:9: Σαῦλος δέ, ὁ καὶ Παῦλος (Now Saul, who is also Paul).

An ἀπόστολος (apostle) means “one who is sent”.  Its cognate verb is ἀποστέλλω (apostello) which means “to send out”.  Typically, one who is commissioned to represent their master comes with the same authority as his/her master who send him/her.  Our English word “emissary” would be a good translation for “apostle”.  Most of the time in the New Testament, an Apostle is used for those who were personally commissioned by Jesus himself.  That would include the eleven (less Judas) and of course, Paul.

“Sent not from men nor by a man” is a fitting translation based upon what we just learned about an Apostle (one who is sent).  Paul’s words are telling.  He wants to establish right away that his apostleship didn’t derive from people (that is, human beings are not the ones who send him), nor did it derive through a person (that is, Paul’s Good News/Gospel was not mediated to him by a person who received it from God).  In Greek, ἄνθρωπος (anthropos) is the main generic word for mankind.  We get anthropology (the study of humans) from this word.  The way in which Paul uses it here, places some inferiority on the word, especially once we find out who he places ἄνθρωπος in opposition with (Also see BDAG, Definition 2, P. 81).  Thus a really good translation in Paul’s context would be “mere humans” which is implied in Paul’s use.

As the letter progresses, there will be no doubt that Paul has inserted this “non-standard” part of his salutation to establish firmly who sent him.  We can also presume that Paul’s opponents,
“the ones who are stirring you up” or “the agitators” as he calls them in 1:7, are the ones who have told the Galatians that Paul received his apostleship from the apostles (the twelve) in Jerusalem.  The former phrase “not from mere humans” is generic, but the latter phrase “nor by a mere human” could be standing in the place of a real person.  Based upon how the letter plays out, that person could be non other than James, Jesus’ brother.  More on that later.

“But by Jesus Christ (the Anointed) and God the Father who raised him from the dead”.  In Greek, when a preposition has compound objects, the preposition governs both objects.  In this case, it is both “through/by” Jesus and God the Father that Paul has received his apostleship.  Since he was sent by Jesus and God the Father, and not by human beings, Paul has just stood up to his opponents who have said that Paul’s “sending” derived from the Apostles in Jerusalem and that the Gospel that he preached was also not from the Apostles in Jerusalem.

Paul defines Jesus with the use of the word Χριστός (Christos).  The word means “the anointed” or “the anointed one”.  This is how Paul singles out this Jesus from all other Jesus’s as the name “Jesus” was a common name throughout Israel at the time.  Through out Paul’s letters, he refers to Jesus as “the Anointed” and sometimes as “the Anointed Jesus” (Christ Jesus).

Paul also defines God the Father as “who raised him (Jesus) from the dead.  It is the resurrection of Jesus which everything hinges on in the Christian belief.

The Christology of the passage is significant as it places Jesus in the same position as God the Father in commissioning Paul in his apostleship.  In Paul’s mind, Jesus was not just a “mere human being”, but the Anointed of God who is now the risen and exalted κύριος (Kurios/Lord).

Finally, note the position of “Jesus” and “God”.  Jesus is at the front.  In Greek, word position is important as one would stress importance by placing a word or phrase first.  Here, Paul places Jesus first probably because of his encounter with him on his way to Damascus.  It was the exalted Lord that Paul encountered on that road.  It was that exalted Lord who commissioned Paul as an Apostle and sent him out to proclaim the Good News of Jesus.

2 and all the brothers and sisters who are with me to the congregations of Galatia.  My Translation

2 and all the brothers and sisters with me, To the churches in Galatia: NIV11

Paul acknowledges the ones who are with him at the time that he writes the letter.  The acknowledges as ἀδελφοὶ (brothers), which is the standard address in the New Testament.  But, there would have been “sisters” there as well.  Thus, the translation “brothers and sisters”.

Paul addresses the ταῖς ἐκκλησίαις (the congregations/assemblies) of Galatia.  These cities would have been to ones spoken of in Acts 13:14 - 14:25 (Note Map handout).  Paul would have dictated this letter to a scribe, except for the part in 6:11 where he writes in his own hand.  The letter would have either been copied by the first congregation that it went to in order for the copies to reach the other congregations, or this original letter was passed from congregation to congregation which each congregation making a copy for itself.  This is how these letters were preserved in the early years and come down to us today.

3 grace and peace to you from God our Father and the Lord Jesus the Anointed, My Translation  

3 Grace and peace to you from God our Father and the Lord Jesus Christ, NIV11

Paul’s standard salutation.  Xάρις (Grace) is God’s grace or favor upon the congregation while εἰρήνη (peace) is both “peace” with God and “peace” with the Galatians fellow christians.  This “grace and peace” comes from both God the Father and the Lord Jesus Christ.  As discussed in verse 1, the Greek preposition governs both the objects here.  Therefore, “grace and peace” comes from both God the Father and the Lord Jesus, thus the Christology of Jesus is very high as it places Jesus on the same plain of existence with God.  In this case, Paul switches the positions of God and Jesus.  The primary “mover and shaker” in all of this is God himself.  He is the one who raised Jesus from the dead and exalted him above everyone and everything (Philippians 2:9).  Paul uses “grace and peace” in reference to both God and Jesus.  In 1:6, we have “the Anointed’s grace”.  In 1:15 and 2:21, we have “God’s grace”.  In Philippians 4:7, we have “the peace of God” and in Colossians 3:15, we have “the peace of Christ”.  

4 who gave himself for our sins, that he might rescue us from the present evil age according to the will of our God and Father. My Translation

  

4 who gave himself for our sins to rescue us from the present evil age, according to the will of our God and Father, NIV11

Jesus’ sacrifice provided for both forgiveness of sins as well as rescuing from God’s wrath.  The interesting thing about the passage is Paul’s eschatology of “now/not yet”.  The Galatians are living under God’s grace NOW; living under God’s Kingdom NOW; have forgiveness of sins NOW, but Jesus has NOT YET returned.  The rescuing from the “present evil age” is NOW, and also NOT YET.  The kingdom is NOW and also NOT YET.

So, what is the “present evil age”?  Well, to be frank and superficial, it is the age before the age that is to come when Jesus returns.  The Pharisees called the age to come as “the Messianic Age”.  Therefore, the “present evil age” is the sinful age started by Adam.  It represents mankind’s wickedness and opposition to God.  “Age” can also have the same force as “world” as Paul uses both words in his letters.  “The Present Age” is how things are outside of God’s People.  It represents the things that God’s people don’t represent.  It represents the things that don’t reflect God.

If we look at Paul’s context of letter of Galatians, then the “present evil age” could be both Judaism and Paganism, or blends of both as it pertains to Christians standing strong in the “true” faith.  This is especially true for Judaism and its effects of the agitators’ “gospel”.

God’s will pertains to two things: 1. Jesus giving himself to redeem those under the law and sin and 2. God’s people are to be rescued from this “present evil age”.  As we go forward, it will become apparent that God’s will is NOT for the Galatians to be trying to perform the Jewish Law!

5 to whom be the glory forever, Amen. My Translation 

5 to whom be glory for ever and ever. Amen. NIV11

Paul ends his salutation with a doxology (a praise to God).  God is the one whom deserves glory forever.  But not just any “glory”, but the glory that only God could have.  Thus the use of the Greek article (ἡ δόξα/THE glory).  The Greek term εἰς τοὺς αἰῶνας τῶν αἰώνων (into the ages of ages) is the standard way of saying “forever”.  Paul adds “amen” or “so let it be” to the end of the doxology.

Conclusion

So, what was Paul’s ultimate motive for his salutation?  1. It was to show the divine origins of his apostleship.  2. It was to show that Paul’s gospel came from Jesus, and not from mere humans.  3. Christ gave himself for the Galatians (and ours) sins so that he could rescue the Galatians (and us) from the current evil age.  4. All of this was the will of God.  What is not part of the forgiveness of sins or the rescue from the evil age is the Jewish law!  Neither is the Jewish law part of God’s will for the Galatians!