GALATIANS
Study Notes—Chapter 1
To the Galatians: Titles like this were apparently not part of the original text. Ancient manuscripts, such as the papyrus codex known as P46, show that they were added later, doubtless to make it easier to identify the letters. (See Media Gallery, “Paul’s Letter to the Galatians.”) Other early manuscripts, such as Codex Vaticanus and Codex Sinaiticus of the fourth century C.E., contain the same title as the P46 codex.
to the congregations of Galatia: When traveling through Galatia (see study note on Galatia in this verse) during Paul’s first missionary tour about 47-48 C.E., Paul and Barnabas visited such cities as Pisidian Antioch, Iconium, Lystra, and Derbe—all located in the southern part of the region. (Ac 13:14, 51; 14:1, 5, 6) The men found many who were eager to learn the good news, so they established Christian congregations in those cities. (Ac 14:19-23) It seems that the seeds of Christianity sown among the Galatians bore good fruit. Timothy, for instance, came from Galatia. (Ac 16:1) “The congregations of Galatia” to whom Paul wrote were composed of a mixture of Jews and non-Jews, the latter including both circumcised proselytes and uncircumcised Gentiles. (Ac 13:14, 43; 16:1; Ga 5:2) No doubt some were of Celtic descent. The congregations in this region were also mentioned in other letters in the Christian Greek Scriptures. For example, about 55 C.E. when writing to the Corinthians, Paul mentioned the instructions he had given “to the congregations of Galatia” regarding the laying aside of contributions for the poor. (1Co 16:1, 2; Ga 2:10) Some years later (c. 62-64 C.E.), Peter addressed his first letter to, among others, “the temporary residents scattered about in . . . Galatia.”—1Pe 1:1; see study note on Ga 3:1.
Galatia: In the first century C.E., Galatia was the region as well as the Roman province that occupied the central portion of what is now known as Asia Minor.—See Glossary.
May you have undeserved kindness and peace: See study note on Ro 1:7.
system of things: The Greek word ai·onʹ, having the basic meaning “age,” can refer to a state of affairs or to features that distinguish a certain period of time, epoch, or age. (2Ti 4:10; see Glossary, “System(s) of things.”) What Paul here calls “the present wicked system of things” apparently began sometime after the Flood. Humans started to develop an unrighteous way of life, one characterized by sin and rebellion against God and his will. While Christians in the first century C.E. lived at the same time as the prevailing “wicked system of things,” they were no part of it. They had been rescued from it by the ransom sacrifice of Jesus Christ.—See study note on 2Co 4:4.
Amen: See study note on Ro 1:25.
you are so quickly turning away: Paul here pinpoints an important reason for writing this letter. Though it had not been long since Paul visited the region, some in the Galatian congregations were already turning away from Christian truths. The “evil influence” that Paul talks about in this letter (Ga 3:1) includes those whom he calls “false brothers,” who had “slipped in” to the congregations. (See study notes on Ga 2:4; 3:1.) Some of these false brothers were Judaizers, who insisted that Christians abide by the Mosaic Law. (See study note on Ga 1:13.) The Judaizers persisted even though the apostles and elders in Jerusalem had already directed that Gentiles were not obligated to obey the Mosaic Law. (Ac 15:1, 2, 23-29; Ga 5:2-4) Paul indicates that the Judaizers feared persecution and wanted to appease Jewish opposers. (Ga 6:12, 13) These false brothers may also have claimed that Paul was no real apostle, and they sought to alienate the congregations from him. (Ga 1:11, 12; 4:17) Some of the Galatians may have been inclined toward immorality, strife, and egotism. These fleshly tendencies that Paul addresses in the latter part of his letter would cause them to turn away from God.—Ga 5:13–6:10.
another sort of good news: “False brothers” were preaching (Ga 2:4) a different teaching that was “something beyond” what the Galatian Christians had learned. The good news that Paul had declared to them included “the good news about the Christ.” (Ga 1:7, 8) It had to do with the freedom that Christ brings—freedom from bondage to inherited sin and freedom from bondage to the Mosaic Law. (Ga 3:13; 5:1, 13 and study note) That good news was “not of human origin.”—Ga 1:8, 9, 11, 12; 2Co 11:4; see study note on Ga 1:8.
are causing you trouble: According to one lexicon, the Greek verb that Paul here uses conveys the sense of “stir up; disturb; unsettle; throw into confusion.” In this and other contexts, the expression refers to mental or spiritual disturbance. (Ac 15:24; Ga 5:10) The same verb is also used at Ac 17:13 about the Jews who came to “agitate the crowds” in Beroea.
let him be accursed: Paul warns the Galatian Christians of “certain ones” who were “wanting to distort the good news about the Christ.” (Ga 1:7) These were apparently men who endorsed Jewish traditions rather than the message of the good news. Paul says that Christians should consider to be “accursed” anyone, even angels, who declared to them as good news something beyond that which they had received. He repeats this warning in verse 9. The Greek word for “accursed” (a·naʹthe·ma) literally means that which is “laid up.” The word originally applied to votive offerings laid up, or set apart, as sacred in a temple. In this context it applies to that which is set apart to be declared bad or evil. (1Co 12:3; 16:22; see study note on Ro 9:3.) In the Septuagint, the translators generally used the same Greek word to render the Hebrew word cheʹrem, which means a thing or a person “devoted to destruction” or “set apart for destruction.”—De 7:26; 13:17.
Is it, in fact, men I am now trying to persuade or God?: Paul defends himself because “false brothers” in Galatia apparently claimed that he had adapted his message so as to persuade the Galatian Christians to side with him. (Ga 2:4) For example, those opponents seem to have claimed that Paul would preach circumcision when it suited him. (Ga 5:11) The Greek word peiʹtho, here rendered “persuade,” also conveys the meaning “appeal to; win over; gain the approval of.” Paul is, in effect, asking: “Am I trying to win the approval of people or of God?” Paul is, of course, concerned about gaining the approval of God, not of humans. While Paul was adaptable in how he presented the good news (see study note on 1Co 9:22), he never changed the basic message just to win over different groups of people. (See study note on Or am I trying to please men in this verse.) In the preceding verses, he made it very clear that there was just one message of truth, “the good news about the Christ.”—Ga 1:6-9.
Or am I trying to please men?: Some claimed that Paul was flattering men in an attempt to win their approval. The implied answer to Paul’s question is: “Of course not!” If he were trying to please humans, he would be disclaiming that he was a slave of Christ.—1Th 2:4.
a revelation: Paul uses the Greek word a·po·kaʹly·psis, which literally means “an uncovering” or “a disclosure.” As used in the Christian Greek Scriptures, the word often refers to the revealing of spiritual matters to humans by God and Jesus. In this verse, Paul shows that the good news he preached was revealed to him, not by a human, but by Jesus Christ himself. This fact further established that Paul was a true apostle. Like the other apostles, Paul learned the good news and received his commission directly from Jesus. (1Co 9:1; Eph 3:3) Later in this letter, Paul refers to a specific revelation from Christ directing him to take the circumcision issue to the apostles and elders in Jerusalem.—See study note on Ga 2:2.
Judaism: The religious system that was prevalent among the Jewish people in Paul’s day. In the Christian Greek Scriptures, this word occurs only at Ga 1:13, 14. While adherents claimed to follow the Hebrew Scriptures closely, first-century Judaism focused great attention on “the traditions of [the] fathers.” (See study note on Ga 1:14.) Jesus denounced the traditions and the men who made God’s Word invalid.—Mr 7:8, 13.
intensely: Paul here uses the Greek word hy·per·bo·leʹ to describe how “intensely” (lit., “to the point of excess,” that is, to an extraordinary or extreme degree) he used to persecute the Christian congregation. (Ac 8:1, 3; 9:1, 2; 26:10, 11; Php 3:6) This Greek word occurs eight times in the Christian Greek Scriptures.—See study notes on 2Co 4:7; 12:7.
the traditions of my fathers: The Greek word for “tradition” (pa·raʹdo·sis) refers to information, instructions, or practices that have been handed down to others to follow. Paul here refers to the system of religious traditions practiced by the Jewish religious leaders, especially those of the Pharisees and scribes. Their religion was based on the Hebrew Scriptures, but those religious teachers had added many unscriptural traditions. (Mt 15:2, 3; Mr 7:3, 5, 13; see study note on Ga 1:13.) As “a son of Pharisees,” Paul was educated by Jewish religious teachers, such as Gamaliel, who was a highly esteemed teacher in the Pharisaic tradition. (Ac 22:3; 23:6; Php 3:5; see study note on Ac 5:34.) Paul explains, however, that his zeal for the traditional beliefs of his ancestors led to his “persecuting the congregation of God and devastating it.”—Ga 1:13; Joh 16:2, 3.
any human: Lit., “flesh and blood,” a common Jewish idiom. In this context, it is used to refer to a human being.—1Co 15:50; Eph 6:12; see study note on Mt 16:17.
I went to Arabia, and then I returned to Damascus: Paul’s journey to Arabia is not mentioned in Luke’s brief account of the events that followed Paul’s conversion in Damascus. (Ac 9:18-20, 23-25) So Paul’s statement here complements Luke’s record. Paul may have preached about his newfound faith in Damascus before he departed for Arabia, possibly to the Syrian deserts. (See Glossary, “Arabia.”) After that, he may have returned to Damascus, continuing to preach there until “many days had passed,” and the Jews there plotted to kill him. (Ac 9:23) The purpose of going to Arabia is not revealed, but the newly converted Saul may have sought time for quiet meditation on the Scriptures.—Compare Mr 1:12.
Then three years later: Paul may mean that after his conversion, parts of three years elapsed; he may have arrived in Jerusalem in 36 C.E. That visit was likely the first time that Paul was in Jerusalem as a Christian.
to visit: Some scholars suggest that the Greek verb rendered “to visit” may include the idea of visiting with the purpose of obtaining information. When Saul visited Peter and James, he would have many things to ask them, and they would have many questions for him regarding his vision and his commission.
Cephas: One of the names of the apostle Peter.—See study note on 1Co 1:12.
apostles: Likely referring to Peter (“Cephas,” Ga 1:18; 2:9) and James the brother of the Lord, that is, Jesus’ half brother. (See study notes on Mt 13:55; Ac 1:14; 12:17.) The term “apostle” basically means “someone sent out,” and it is most frequently used of the 12 apostles of Jesus. (Lu 8:1; see study note on Joh 13:16 and Glossary, “Apostle.”) However, it also has a broader usage, as in this case regarding James. He was apparently viewed as an apostle, that is, one selected and sent forth as a representative of the Jerusalem congregation. Such a use of this word would explain why the account at Ac 9:26, 27 uses the title in the plural, saying that Paul was led “to the apostles.”
Syria and Cilicia: Paul seems to use the word regions in a general sense. “Syria” may simply refer to the area around Antioch, and “Cilicia,” to the area around Tarsus, where Paul grew up. (See App. B13.) After his visit to Jerusalem about 36 C.E., Paul was sent back to Tarsus, and then Barnabas brought him to Antioch about 45 C.E., where the two men preached for a whole year. (Ac 9:28-30; 11:22-26) While little is known of how Paul spent the eight or so years prior to that, he was apparently so busy in his preaching work that news of his activity reached all the way to Judea. (Ga 1:21-24) Paul’s summary of his trials and challenges, recorded at 2Co 11:23-27, mentions a number of events that are not recorded in the book of Acts. Some of those events might have taken place during this time. (See study note on 2Co 11:25.) Sometime during that period, it seems that he was granted a supernatural vision that had a profound impact on his teaching.—2Co 12:1-4; see study notes on 2Co 12:2, 4.