Commentari biblici

Not from men, neither through men (ουκ απ' ανθρωπων ουδε δι' ανθρωπου). The bluntness of Paul's denial is due to the charge made by the Judaizers that Paul was not a genuine apostle because not one of the twelve. This charge had been made in Corinth and called forth the keenest irony of Paul (Galatians 1:2). In Galatians 1:1; Galatians 1:2 Paul proves his independence of the twelve and his equality with them as recognized by them. Paul denies that his apostleship had a human source (ουκ απ' ανθρωπων) and that it had come to him through (δι' ανθρωπου) a human channel (Burton). But through Jesus Christ and God the Father (αλλα δια Ιησου Χριστου κα θεου πατρος). The call to be an apostle came to Paul through Jesus Christ as he claimed in 1 Corinthians 9:1 and as told in Acts 9:4-6; Acts 22:7; Acts 26:16. He is apostle also by the will of God. Who raised him from the dead (του εγειραντος αυτον εκ νεκρων). And therefore Paul was qualified to be an apostle since he had seen the Risen Christ (1 Corinthians 9:1; 1 Corinthians 15:8). This verb εγειρω is often used in N.T. for raising from the sleep of death, to wake up the dead.

return to '

All the brethren which are with me (ο συν εμο παντες αδελφο). The same phrase in Philippians 4:21 in distinction from the saints in verse Galatians 1:22. Probably the small company of travelling companions. Unto the churches of Galatia (ταις εκκλησιαις της Γαλατιας). A circular letter therefore to all the churches in the province (both South Galatia and North Galatia if he really laboured there).

return to '

Grace to you and peace (χαρις υμιν κα ειρηνη). As in I Thess., II Thess., I Cor., II Cor. (already written) and in all the later Epistles save that in I and II Timothy "mercy" is added. But this customary salutation (see on 1 Thessalonians 1:1) is not a perfunctory thing with Paul. He uses it here even when he has so much fault to find just as he did in I and II Corinthians.

return to '

For our sins (υπερ των αμαρτιων). Some MSS. have περ (concerning). In the Koine this use of υπερ as like περ has come to be common. He refers to the death of Christ (cf. 1 Corinthians 15:3; Galatians 2:20; Romans 5:6). As a rule περ occurs of things, υπερ of persons. Deliver (εξελητα). Second aorist middle subjunctive (final clause with οπως) of εξαιρεω, old verb to pluck out, to rescue (Acts 23:27). "Strikes the keynote of the epistle. The gospel is a rescue, an emancipation from a state of bondage" (Lightfoot). Out of this present evil world (εκ του αιωνος του ενεστωτος πονηρου). Literally, "out of the age the existing one being evil." The predicate position of πονηρου calls emphatic attention to it. Each word here is of interest and has been already discussed. See on Matthew 13:22 for αιων, Matthew 6:23 for πονηρος. Ενεστωτος is genitive masculine singular of ενεστως second perfect (intransitive) participle of ενιστημ for which see on 2 Thessalonians 2:12; 1 Corinthians 3:22; 1 Corinthians 7:26. It is present as related to future (Romans 8:38; Hebrews 9:9). According to the will of God (κατα το θελημα του θεου). Not according to any merit in us.

return to '

To whom be the glory (ω η δοξα). No verb in the Greek. For like doxologies see Romans 9:5; Romans 11:36; Romans 16:27; Ephesians 3:21; 1 Timothy 1:17.

return to '

Ye are so quickly removing (ουτως ταχεως μετατιθεσθε). The present middle indicative of μετατιθημ, to change places, to transfer. "You are transferring yourselves" and doing it "so quickly" either from the time of their conversion or most likely from the time when the Judaizers came and tempted them. So easily some of them are falling victims to these perverters of the gospel. That is a continuous amazement (θαυμαζω) to Paul and to men today that so many are so silly and so gullible to modern as to ancient charlatans. Unto a different gospel (εις ετερον ευαγγελιον). See on 2 Corinthians 11:4 for distinction between αλλο and ετερον as here. It is not here or there a mere difference in emphasis or spirit as in Philippians 1:18 so long as Christ is preached. These men as in 2 Corinthians 11:4 preach "another Jesus" and a "different gospel" and so have fallen away from grace and have done away with Christ (Galatians 5:4). Hence the vehemence of Paul's words.

return to '

Which is not another (ο ουκ εστιν αλλο). It is no "gospel" (good news) at all, but a yoke of bondage to the law and the abolition of grace. There is but one gospel and that is of grace, not works. The relative ο (which) refers to ετερον ευαγγελιον (a different gospel) "taken as a single term and designating the erroneous teachings of the Judaizers" (Burton). Only (ε μη). Literally, "except," that is, "Except in this sense," "in that it is an attempt to pervert the one true gospel" (Lightfoot). Who disturb you (ο ταρασσοντες). The disturbers. This very verb ταρασσω is used in Acts 17:8 of the Jews in Thessalonica who "disturbed" the politarchs and the people about Paul. Would pervert (θελοντες μεταστρεψα). "Wish to turn about," change completely as in Acts 2:20; James 4:9. The very existence of the gospel of Christ was at stake.

return to '

If we (εαν ημεις). Condition of third class (εαν and aorist middle subjunctive ευαγγελισητα). Suppose I (literary plural) should turn renegade and preach "other than" (παρ' ο), "contrary to that which we preached." Preachers have turned away from Christ, alas, and preached "humanism" or some other new-fangled notion. The Jews termed Paul a renegade for leaving Judaism for Christianity. But it was before Paul had seen Christ that he clung to the law. Paul is dogmatic and positive here, for he knows that he is standing upon solid ground, the fact of Christ dying for us and rising again. He had seen the Risen Jesus Christ. No angel can change Paul now. Let him be anathema (αναθεμα εστω). See on 1 Corinthians 12:3 for this word.

return to '