Chapter 1

6 He wondereth that they have so soon left him and the gospel, 8 and accurseth those that preach any other gospel than he did. 11 He learned the gospel not of men, but of God: 14 and sheweth what he was before his calling, 17 and what he did presently after it.

1. An apostle. See on Rom. 1:1. Paul customarily speaks of himself as an apostle without attempting to justify his claim to the title. Here, however, the extended defense of his apostleship (Gal. 1:1 to 2:14) indicates that the churches addressed were doubtful of accepting him for what he claimed to be. His gospel is of divine origin (ch. 1:6–10). He was genuinely converted (vs. 12–18) and was received into fellowship by the Judean churches (vs. 19–24). His stand on circumcision was approved by the leaders at Jerusalem (ch. 2:1–6). His commission as apostle to the Gentiles was acknowledged by them (vs. 7–10). His authority as an apostle was equal to that of the Twelve.

Not of men. His opponents apparently denied his claim to apostolic authority on the basis that he had not been appointed and commissioned by the Twelve. This he freely admits, but in the same breath lays claim to an even higher ordination.

By Jesus Christ. Like the Twelve, he had received his commission directly from Christ. The role of Ananias was strictly secondary (see Acts 9:17–20). For comment on the titles “Jesus” and “Christ” see on Matt. 1:1.

From the dead. Paul’s authority as an apostle had come from the risen Christ. Reference to the resurrection of Christ from the dead in the salutation of an epistle is peculiar to the letter to the Galatians. Apparently the false brethren from Judea now leading the Galatian believers astray challenged the validity of Paul’s apostleship on the basis that he had not had the privilege of personal association with Christ as had the Twelve, and had not received his call at the time they had been set apart. From this obvious fact they concluded that he was inferior to the Twelve and implied that, since he had not been formally selected and commissioned by them, he was an impostor and his gospel unreliable.

2. The brethren. It was usual for Paul to include the names of his companions in the salutations of his epistles. Thus in 1 Cor. 1:1 he mentions Sosthenes and in Phil. 1:1, Timothy. In view of the possibility that this epistle and that to the Romans were written about the same time, from Corinth, those mentioned in Rom. 16:21–23 may here be referred to.

The churches of Galatia. See p. 931. The salutation to this letter stands in marked contrast with nearly all the others Paul wrote. There is no expression of personal affection, such as “beloved” in Rom. 1:7, or of confidence in their loyalty to the truth, as in 1 Thess. 1:3. There is no expression of appreciation for faithfulness or Christian service. He does not even refer to the Galatians as “saints.” Perhaps this reflects the extent of their apostasy—Paul could find nothing for which to commend them.

3. Grace … and peace. The customary salutation in nearly all of Paul’s epistles (see on Rom. 1:7; 1 Cor. 1:3). However Paul may feel about the defection of the Galatians, he does not love them less. His sincere desire for them is that they may receive the grace that comes to man from God as a gift through faith in Jesus Christ. Paul’s burden in this letter is to impress again upon them the great truth that righteousness comes from God as a favor (see p. 933). It can never be earned by works, but comes only through belief in the atoning sacrifice of Christ. Received by the sinner, this grace brings peace (see on Rom. 5:1; cf. Phil. 4:7).

4. Gave himself. See on Matt. 20:28; Rom. 4:25. The theme of this epistle is salvation through Jesus Christ. The Galatians had turned away from this spiritual truth and had accepted the false teaching that salvation may be earned. Acceptance of this unscriptural doctrine had practically led them to ignore the atoning death of Christ. In giving Himself to release us from the penalty of sin, Jesus not only offered Himself as a sacrifice for man, to suffer and die in his behalf, but united Himself with the human family and identified its interests with His own (see on Phil. 2:6–8).

For our sins. See on Isa. 53:4–6.

This present evil world. That is, from the prevailing sin and corruption of the present age. Of ourselves we are powerless to escape (see on Rom. 7:24 to 8:4). To the Galatians, who had so soon forgotten the great truths of justification and sanctification and had returned to the works of the law as a means of salvation, Paul again presents the great truth that Jesus, through His atoning sacrifice, has provided a way of escape for all who will accept Him. Any attempt to earn this victory over the evil of the world through one’s own efforts is not according to God’s will. Thus, in his brief introduction, Paul intimates his objective in writing. If the Galatians persist in their legalism, they can hope neither for deliverance from sin now nor for admission to the future, sinless world.

According to the will. See on Isa. 53:10; cf. John 3:16.

God and our Father. Literally, “our God and Father.” Both terms refer to the same person.

5. To whom be glory. The thought of God’s great gift of love inspires the apostle to break forth in an ascription of praise. Throughout eternity the redeemed will sing praises to Him, who, by so great a sacrifice, made possible their eternal salvation. For the word “glory” see on Rom. 3:23.

Amen. See on Matt. 5:18.

6. I marvel. This is the only instance in all of his letters to churches where Paul does not express thankfulness and joy. Instead there is an expression of profound astonishment. How could the Galatians so quickly forget the truths of the gospel and all the evidences of God’s call, which once meant so much to them, in favor of the false teachers, who contradicted all that Paul had taught them? Not long before this they had gladly accepted Christ as their substitute and were rejoicing in freedom from sin, through faith. Now they are attempting to atone for their sins through the works of the law. They are, in fact, denying the validity of their own former experience.

So soon. Probably, “so soon” after conversion, but possibly after they had heard “another gospel.”

Removed. Gr. metatitheµmi, “to transfer,” “to desert.” The verb here is in the present tense, indicating that the apostasy was still in process of development as Paul wrote. This departure from the faith has come suddenly and is progressing rapidly. The form of the verb also implies that they were responsible for deserting Paul. Others had influenced them, but they had willingly responded to that influence. This, of course, does not absolve the false teachers themselves from guilt.

Him that called. Commentators differ as to whether this refers to God, to Christ, or to Paul. However, Paul always designates God the Father as the one issuing the gospel call (see Rom. 8:30; 9:11; 1 Cor. 1:9; etc.). Nevertheless it was through Paul that God had made His gracious call to the Galatians (cf. 2 Cor. 5:18–20).

Another gospel. That is, another (heteros) of a different kind (see on 2 Cor. 11:4). The “gospel” of the false teachers was not a variation of Paul’s gospel, but something altogether different. In fact, it was not a gospel at all (see Gal. 1:7). There is no other good news than that of salvation through Jesus Christ (see Acts 4:12). Paul was preaching that men are saved by faith, apart from the works of the law. Any attempt to superimpose works on faith as a means of salvation is a perversion of the gospel, because it denies both the necessity and the efficacy of Christ’s sacrifice. For comment on the word “gospel” see on Mark 1:1. For comment on attempts to blend Judaism and Christianity see pp. 53, 54.

7. Not another. What these Judaizers preach is not the “gospel” at all, but a perversion, or counterfeit, of the gospel.

There be some. Paul does not even deign to call the Judaizers by name, but implies that they are only private individuals who represent no one but themselves and who are bent solely on the pursuit of their own interests.

Trouble. Gr. tarassoµ, “to agitate,” “to trouble,” “to perplex” the mind with respect to something, here, by suggesting doubts and scruples concerning the validity of the gospel as proclaimed by Paul.

8. We. Evidently Paul, and possibly his associates mentioned in v. 2. Paul commonly uses the first person plural pronoun when referring to himself alone.

Angel from heaven. Paul could scarcely make a stronger affirmation of certainty with respect to the gospel as he had presented it. It was incredible that an angel from heaven should lead men astray.

Than that. Or, “contrary to.” “Any other gospel,” that is, a gospel of a different kind, would be contrary to the true gospel. God does not change, nor does He contradict Himself.

Accursed. Gr. anathema, “a cursed thing,” that is, devoted to vengeance, here, the vengeance of God. In the LXX anathema is used for the Hebrew noun cherem, related to the verb charam, and meaning a person or thing consigned to destruction (see on 1 Sam. 15:3). Spiritually it denotes the state of one who is alienated from God by sin. As used in the NT it does not refer to ecclesiastical excommunication as practiced in later centuries, but no doubt did include some form of separation from the church. In the case of the immoral man of the Corinthian church, Paul had advised that he be removed from the church (1 Cor. 5:2).

9. As we said. Evidently on a previous visit Paul had warned the Galatians against false teachers who would attempt to pervert the gospel (cf. Acts 20:29, 30). That former warning should have protected them against such impostors.

So say I now. The change from “we” to “I” probably reflects an effort to lend his personal authority as an apostle to the statement he is about to repeat.

Accursed. See on v. 8.

10. Persuade men. That is, to please them and so win their favor. Compare Matt. 28:14. Certainly what Paul has just said about the Galatians themselves and about how to deal with those who oppose the gospel (Gal. 1:6–9) cannot be construed as an attempt to win the favor of men. Only God would be pleased with so positive an exposure of error. Perhaps this question was an answer to a charge brought against him by false teachers, to the effect that he had won the favor of the Galatians by flattery and subterfuge.

Servant of Christ. As a servant of Christ, Paul must do all he can to save men, not to please them. Should he seek to “please men,” irrespective of his obligation as a preacher of the gospel, he would not be true to his calling as a servant of Christ. It was impossible even to think of making such a compromise. He had, it is true, become “all things to all men” in order to save some (1 Cor. 9:22), but in doing so he never compromised his loyalty to truth. He is anxious above all else to save men, and to this end he will gladly sacrifice even life itself.

11. I certify you. Paul solemnly announces the subject to which chs. 1:11 to 2:21 in particular are devoted.

Not after man. The point at issue is Paul’s authority as an apostle, and thus the validity of his “gospel”—of salvation by faith instead of by the “works of the law.” He devotes much space to a detailed account of certain incidents from the time of his conversion to the council at Jerusalem, at which the apostles formally acknowledged his call to the gospel ministry. This was necessary because of the insistent claim of the Judaizing teachers that because Paul was not one of the Twelve, therefore his gospel was not apostolic and consequently not genuine. In vs. 12–24 he proves the divine origin of his gospel, and in ch. 2:1–10 he sets forth evidence to prove that the apostles acknowledged its validity.

12. Revelation. Gr. apokalupsis (see on Rev. 1:1).

Of Jesus Christ. That is, probably, a revelation of truth accorded him by Jesus Christ rather than simply one concerning Christ. Paul was instructed in the gospel “of [by] Jesus Christ,” not “of [by] men.” This would include the vision on the way to Damascus, and subsequent revelations, of which there seem to have been many. In 2 Cor. 12:7 he speaks of the “abundance of the revelations” he had received. In Gal. 1:17 he implies that much of this instruction occurred during the three years he spent in Arabia. The solitude of the desert would provide an ideal place for revelation and contemplation. The completeness of his instruction is evident from the fact that upon a subsequent visit to Jerusalem the leaders could add nothing to it (ch. 2:6). They recognized the validity of his calling to the ministry and gave him the right hand of fellowship as an apostle (vs. 7–9).

13. Conversation. Literally, “conduct” (cf. Eph. 4:22). Paul’s preconversion experience of persecuting the church, out of a spirit of fanatical loyalty to Judaism, proves that he had not formulated his concept of the gospel prior to his conversion. He reminds the Galatians that they know of his notorious conduct. This seems to have been common knowledge, for in his defense before King Agrippa he declared that his manner of life from a youth was well known to all the Jews (Acts 26:4, 5). His former zeal for Judaism and its legal system was diametrically opposed to his present ardor for the liberty of the gospel (see Acts 26:9–11). This allusion to his past may also have been intended to call attention to the fact that his present opposition to Judaism is not the result of ignorance concerning the Jewish faith but, on the contrary, from personal experience with it.

Beyond measure. Paul’s eagerness to persecute exceeded that of other Jews. It was an obsession with him, as the preaching of the gospel later became. He had not been satisfied with disturbing the church; he was out to destroy it completely (see Acts 8:3; 22:19; 26:10, 11). Had God not intervened, Paul might well have obliterated the infant church.

Wasted. Gr. portheoµ, “to destroy.”

14. Profited. Gr. prokoptoµ, “to advance,” “to progress.” The word was used originally of a pioneer cutting his way through brushwood. Prior to conversion Paul had been considered a rising star of first magnitude in the sky of Judaism.

Equals. Literally, “contemporaries.” Paul had distinguished himself not only in theological lore but in his zeal for strict observance of the ritual requirements of the law. He no doubt refers to the young men of his own generation who studied in Jerusalem under Gamaliel or other prominent Jewish teachers. His early promotion to the Sanhedrin (AA 112) testifies to the high esteem in which his elders held him.

The traditions. That is, the oral law as distinguished from the written law (see Matt. 15:2; Vol. V, p. 96). The oral law had gradually grown up to complement the written law of Moses, and was coming to be considered on an equality with God’s written law, if not above it. But Jesus declared that these traditions had the effect of making the law of God null and void (see on Mark 7:13). Some commentators suggest that Paul may have belonged to the extreme party of the Pharisees, who considered themselves zealots of the law. Before King Agrippa, Paul testified that he had lived according to the strictest party of Judaism (Acts 26:4, 5).

15. God, who separated me. Textual evidence is divided (cf. p. 10) between this and the reading “the one who set me apart,” that is, for the gospel ministry. From birth Paul’s education and training, belief and practice, had been according to the traditions of Judaism (v. 14). There had been nothing in the background of his experience that predisposed him to reject the legal system; in fact, everything had tended strongly in the opposite direction. From a human point of view there was no satisfactory explanation of his change from belief in salvation by law to salvation by faith. The change could be attributed only to the direct interposition of God.

By his grace. Even before his birth it had been God’s purpose to use Paul as His representative to the Gentiles, subject of course to Paul’s own consent, and God foresaw that he would respond to the call when it came. Paul here declares that his appointment to apostleship was determined by God and not man. He had done nothing to deserve this high honor and therefore attributes it to an act of grace. His own plan for his life had been altogether different. The experience on the Damascus road had come to him as a great surprise, but he now recognized it as a special act of Providence bidding him to follow the plan God had for his life.

16. To reveal his Son. Paul’s conversion to Christianity and his commission to preach the gospel were two aspects of his first personal encounter with the risen Christ (see Acts 26:12–19). It was the revelation, or appearance, of Christ to him in person on the way to Damascus (1 Cor. 15:8) that transferred his loyalty from Judaism to Christianity, and the subsequent experience of Christ dwelling within (Gal. 2:20) that led to his successful preaching of Christ among the heathen. Through Paul the world was to learn many things concerning Jesus and concerning God’s plan for mankind through His life and death. Paul became a successful instrument for preaching the gospel because he bore a personal testimony to the power of the gospel.

Among the heathen. Paul’s commission to the Gentiles had been delivered by Ananias three days after the vision on the Damascus road (see Acts 9:9, 15–17). He was not forbidden to preach to the Jews, but his chief responsibility was for non-Jews. Upon entering a city he would first go to the synagogue and there bear witness concerning Jesus before his fellow countrymen, and there he would also meet God-fearing Gentiles (see Acts 13:14, 43–48; 14:1; 17:1–4).

I conferred not. Further evidence for the divine origin of his commission was evident from the fact that he had no contact with the leaders at Jerusalem for three years (v. 17) following his conversion, and that he had received no instructions from them concerning how he was to preach Jesus.

17. Neither went I up. In order to receive the official endorsement of the church, Paul would have had to confer with the senior apostles, its recognized leaders, in Jerusalem. That he did not do so was evidence that he believed it unnecessary for him to do so. In a sense he was “born out of due time” (1 Cor. 15:8), and an apostle though not of the Twelve.

I went into Arabia. It is not known either to what part of Arabia Paul retired, or how long he was there. It was not more than three years. Some think Paul refers to the desert in the vicinity of Damascus, possibly including the city itself. Others suggest that the scene of his sojourn may have been the desert near Mt. Sinai. However, it is doubtful that Paul would have spoken of that region as “Arabia.”

The sequence of events between Paul’s conversion and his next visit to Jerusalem (v. 18) must be filled in from the narrative as given by Luke and incidental statements elsewhere in Paul’s writings. Luke does not mention the visit to Arabia, but relates only that Paul preached in Damascus after his conversion, and from there went to Jerusalem.

Combining the information from all sources, the events of this period of two or three years were as follows. After spending some time preaching in Damascus, Paul retired to Arabia. When he returned to Damascus his preaching apparently attracted unfavorable attention, for an attempt was made—doubtless instigated by the Jews—to seize him. However, he made good his escape, let down “in a basket … by the wall” (2 Cor. 11:33). See p. 101; Early Life of Paul at Tarsus to Call to Antioch; see on Acts 9:24, 25.

18. After three years. Paul gives the Galatians a detailed account of events in his postconversion experience, that his opponents may have no occasion for saying that he secretly visited the apostles in Jerusalem at some time during this period and received his instruction from them. His apparent objective is to make clear how long it was after his conversion before he went to Jerusalem. “Three years” passed before he even saw Peter, and during part of that time he was already preaching.

To see. Or, “to visit.” When Paul did go to Jerusalem it was specifically to see Peter, but not to receive instruction from him or to secure his permission to preach. Apparently Paul’s purpose was to get acquainted with Peter and to secure his friendship. At Jerusalem Barnabas met Paul and introduced him to certain of the apostles, informing them of his conversion and of his boldness in publicly declaring Jesus to be the Son of God (see Acts 9:27).

Peter. Important textual evidence may be cited (cf. p. 10) for reading “Cephas” (see on Matt. 16:18).

Fifteen days. During this brief stay in the city Paul was busy preaching and disputing with Greek-speaking Jews, and but a small part of this time could have been spent with the apostles (Acts 9:28, 29). Hatred soon developed, and a movement was set on foot to destroy him. One day while in the Temple he was warned in vision to leave Jerusalem quickly (Acts 22:17–21). Paul would no doubt have prolonged this visit to Jerusalem except for the bitter opposition, the threat of death, and the divine warning to leave. His purpose in mentioning this visit was to prove that the leading apostles had at that early time become acquainted with him, accepted his conversion as genuine, and, it is inferred, approved of his interpretation of the gospel (Gal. 1:24). As responsible leaders, Peter and James (vs. 18, 19) would not have failed to acquaint themselves with Paul’s teachings or to silence him if they had disapproved of what he was teaching. Specific mention of “fifteen days” lends a factual tone to the account and suggests the impossibility that he received extensive instruction while there.

19. Other of the apostles. Besides the Twelve there were others who were at one time or another spoken of as apostles, but who were never considered as belonging to the group selected and commissioned by Jesus (see Rom. 16:7; 1 Thess. 2:6).

James the Lord’s brother. Some identify this James with the son of Alphaeus, explaining that “brother” is to be understood in the general sense of “cousin,” or some other near relative. This identification arises from the belief that Paul refers to this James as an apostle. The language, however, does not require such a conclusion, and the identification is highly improbable (see Matt. 13:55; see on Mark 3:18).

20. I lie not. Paul solemnly swears to the truthfulness of what he considers a most important section of his account.

21. Syria and Cilicia. Paul was sent away from Jerusalem because of the plot against his life (Acts 9:29, 30), the Lord having warned him in a vision to flee quickly from the city (see ch. 22:17, 18). At this time Syria and Cilicia were united under one Roman provincial administration (see The Journeys of Paul). Tarsus, Paul’s home city, was in Cilicia. The NT record passes over the next five years or so in silence (see on Acts 9:30). Supposedly Paul engaged in active ministry in Tarsus and that vicinity. Some five years later Barnabas went to Tarsus and brought Paul with him to Antioch, where they both taught for a whole year (Acts 11:25, 26).

22. Unknown by face. Paul probably became known to the Christians in Jerusalem during the 15 days he spent there, for Luke says that he went in and out among them at Jerusalem (Acts 9:26–28), but not to the Christian communities outside the city.

23. He which persecuted. Paul had been altogether sincere in persecuting this hated sect (see Acts 26:9, 10). Not content with rooting Christianity out of Jerusalem and the cities of Judea, he pursued his objective even in regions beyond Palestine.

Preacheth the faith. What a change has come over the persecutor! News of this miracle of the faith was being heralded everywhere. Paul here notes that the Jews of Palestine acknowledged the genuine quality of his preaching and teaching. Apparently no one detected any significant difference between his gospel and that proclaimed by the apostles themselves.

24. In me. That is, they found in Paul, in his conversion, and in his ministry, reason for praising God.

Ellen G. White comments

1    AA 127, 387

3     AA 384

3, 4 AA 208

4     DA 266; MH 70

6–8AA 384

6–9EW 27

8     GC 243

10   2T 492

11–16AA 386

17   AA 125; Ed 65; SR 274

17, 18  AA 128

21, 23  AA 156

24   GW 65; 6T 413