PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
| UBS4 | NKJV | NRSV | TEV | NJB |
| Salutation | Greetings | The Salutation | Salutation | Address |
| 1:1-5 | 1:1-5 | 1:1-5 | 1:1-2 | 1:1-5 |
| 1:3 | ||||
| 1:4-5 | ||||
| There is No Other Gospel | Only One Gospel | The Galatian Apostasy | The One Gospel | A Warning |
| 1:6-9 | 1:6-10 | 1:6-10 | 1:6-9 | 1:6-10 |
| 1:10 | 1:10 | |||
| How Paul Became An Apostle | Call to Apostleship | Paul’s Vindication of His Apostleship | How Paul Became an Apostle | God’s Call |
| 1:11-12 | 1:11-17 | 1:11-12 | 1:11-12 | 1:11-24 |
| 1:13-17 | 1:13-17 | 1:13-14 | ||
| 1:15-19 | ||||
| Contacts at Jerusalem | ||||
| 1:18-24 | 1:18-24 | 1:18-24 | ||
| 1:20 | ||||
| 1:21-24 |
READING CYCLE THREE (see
“Bible
Interpretation Seminar”)
FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT PARAGRAPH LEVEL
This is a study guide commentary, which
means that you are responsible for your own interpretation of the Bible. Each of us must walk in the
light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare
your subject divisions with the five translations above. Paragraphing is not inspired, but it is
the key to following the original author’s intent, which is the heart of interpretation. Every
paragraph has one and only one subject.
- First paragraph
- Second paragraph
- Third paragraph, etc.
CONTEXTUAL INSIGHTS
- Galatians 1:1-5, basically the prologue to Galatians, is one sentence in Greek.
- Paul’s usual note of thanksgiving (cf. Romans, 1 and 2 Corinthians, Ephesians, Philippians, Colossians, 1 and 2 Thessalonians)
is absent. This reflects the tension between Paul and this group of churches. - Galatians 1:6-10 establishes the theological theme of the entire book. It could almost be said that these few verses contain all
of the theological elements which Paul develops in the letter. - Galatians 1:11-2:21 forms an autobiographical section where Paul defends his Apostleship and, by that, his gospel. This is very similar
to 2 Corinthians 10-13. - Galatians 1:11-2:14 divides into the following areas:
- Paul was not dependent on the Apostles in Jerusalem, Gal. 1:11-24.
- Paul was recognized by the Church in Jerusalem, Gal. 2:1-10.
- An example of Paul’s equality, Gal. 2:11-14.
- The main body of this letter is contained in Gal. 2:15-6:10. It can be divided as follows:
- Paul defends the doctrinal truths of his gospel, Gal. 2:15-4:20.
- Paul defends the implication of his gospel, Gal. 5:1-6:10.
WORD AND PHRASE STUDY
÷GALATIANS 1:1-5
NASB (UPDATED) TEXT: GALATIANS 1:1-5
1Paul, an apostle (not sent from men nor through the agency of man, but through Jesus Christ and God the Father, who raised Him from the dead), 2and all the brethren who are with me, to the churches of Galatia: 3Grace to you and peace from God our Father and the Lord Jesus Christ, 4who gave Himself for our sins so that He might rescue us from this present evil age, according to the will of our God and Father, 5to whom be the glory forevermore. Amen.
1:1 “Paul” Saul of Tarsus is first called Paul in Acts 13:9. It is probable that most Jews of the “diaspora”
had a Hebrew name and a Greek name. If so, then Saul’s parents gave him this name but why, then, does “Paul” suddenly
appear in Acts 13? Possibly (1) others began to call him by this name or (2) he began to refer to himself by the term
“little” or “least.” The Greek name Paulos meant “little.” Several theories have been advanced about the
origin of his Greek name.
- the second century tradition that Paul was short, fat, bald, bow-legged, bushy eye-browed, and had
protruding eyes is a possible source of the name, deriving from a non-canonical book from Thessalonica
called Paul and Thekla - passages where Paul calls himself the “the least of the saints” because he persecuted the Church as in
Acts 9:1-2 (cf. 1 Cor. 15:9; Eph. 3:8; 1 Tim. 1:15)
Some have seen this “leastness” as the origin of the self-chosen title. However, in a book like Galatians,
where he emphasized his independence and equality with the Jerusalem Twelve, this option is somewhat unlikely
(cf. 2 Cor. 11:5; 12:11; 15:10).
▣ “an apostle” “Apostle” comes from one of the Greek words “to send” (apostellō). Jesus chose
twelve of His disciples to be with Him in a special sense and called them “Apostles” (cf. Mark 6:30; Luke 6:13).
Paul asserted his apostleship in all of his letters except for Philippians, 1 and 2 Thessalonians,
and Philemon. This introductory paragraph is one of the strongest affirmations of his apostleship found in any of
his letters, due to the situations in the churches where false teachers tried to refute his gospel by attacking him personally.
SPECIAL TOPIC: SEND (apostellō)
| NASB | ”not sent from men, nor through the agency of man” |
| NKJV | ”not from men nor through man” |
| NRSV | ”sent neither by human commission nor from human authorities” |
| TEV | ”did not come from man or by means of man” |
| JB | ”who does not owe his authority to men or his appointment to any human being” |
| Peshitta | ”not sent by men nor appointed by man” |
| REB | ”commissioned not by any human authority or human act” |
This underscores one of Paul’s major emphases, that his apostleship originated from a divine,
not human, source (cf. Gal. 1:12,16). The false teachers may have alleged that Paul received his gospel from: (1) the
Twelve in Jerusalem (cf. Acts 9:19-22); or (2) the Mother Church, but he had subtly changed this gospel that he
had been given. Paul defended himself in this regard because the gospel itself, not his credentials or reputation,
was at stake (cf. 2 Corinthians 10-13).
▣ “but through Jesus Christ and God the Father” Note Paul’s bold assertion that he received his revelation and the
content of the gospel from the resurrected, glorified Jesus Himself (cf. Gal. 1:12). Although Paul did not fit the criteria
of apostleship found in Acts 1:21-22, he believed he was called by the Lord to perform this specific task (i.e., Apostle to the Gentiles).
“Jesus” means “YHWH saves“ (cf. Matt. 1:21). It is the same as the Hebrew name Joshua. When this
term is used alone in the NT, it emphasizes the humanity of Jesus (cf. Eph. 4:21).
“Christ” is equivalent to the Hebrew term, Messiah or Anointed One, which emphasizes the OT promise of the uniquely
called, divinely inspired, coming One to bring in the New Age of righteousness.
“Jesus Christ” and “God the Father” are linked by one PREPOSITION which was the NT
author’s way of asserting the full deity of Christ; this occurs both in Gal. 1:1 and Gal. 1:3
(cf. 1 Thess. 1:1; 3:11; 2 Thess. 1:2,12; 2:16).
God is Father, not in the sense of sexual generation or chronological precedence, but interpersonal
relationship and leadership, as in a Jewish home.
SPECIAL TOPIC: CHRIST JESUS AS LORD
SPECIAL TOPIC: FATHERHOOD OF GOD
▣ “who raised Him from the dead” Paul emphasizes that it was God the Father, who raised Jesus from the dead. It
was both the Father and the Son who gave him the gospel. Paul may have been asserting that he was called by the Risen Lord
while the Twelve in Jerusalem were called by the still-human Lord, although this may be reading too much into the phrase.
In most passages, it is God the Father who raised Jesus from the dead and thereby gives Him the divine stamp
of approval on His ministry (cf. 2 Cor. 4:14; Acts 2:24; 3:15; 10:40; Rom. 6:4; 1 Pet. 1:21). In Rom. 8:17 it is God the
Spirit who raises Jesus from the dead. However, in John 10:17-18, God the Son asserts that He laid down His own life,
and took it up again. This shows the fluidity between the work of the persons of the Trinity.
SPECIAL TOPIC: THE RESURRECTION
1:2 “and all the brethren who are with me” It is unfortunate for modern Bible students that Paul did not name his
companions, which would have confirmed one of the two theories concerning the recipients of the letter. The Northern Theory
focuses on ethnic Galatia while the Southern Theory focuses on the Roman administrative province of Galatia. Paul did not
mention whether it was Barnabas (first journey) or Timothy and Silas (second journey). The name “Barnabas” occurs three
times in Galatians implying the first journey and, therefore, the early date.
Paul uses “brethren” often in this letter (cf. Gal. 3:15; 4:12; 5:11; 6:18), possibly because his message
to these churches was so pointed, stern, or even combative. Paul often introduced new subjects by beginning with “brothers.”
▣ “to the churches of Galatia” Again, the exact location of these churches remains undetermined. Some assert
that it is Northern Galatia (cf. 1 Pet. 1:1), and make the date of this epistle in the middle 50’s A.D. Acts 16:6
and 18:23 are interpreted as evidence that Paul preached in this area. Others interpret Galatia as the Roman province of
Galatia, which encompassed a much larger area referred to in Acts 13 and 14 and would thereby refer to the first missionary
journey of Paul and Barnabas. This would make the date in the late 40’s A.D., just before, but not identical
with, the Jerusalem Council of Acts 15.
SPECIAL TOPIC: CHURCH (ekklēsia)
1:3 “Grace to you and peace” The normal Greek epistolary greeting was the word charein. Paul characteristically changed this
to the similar sounding Christian term charis, or grace. Many have suggested Paul combined the Greek greeting of “grace”
with the Hebrew greeting “peace” [shalom]. Although this is an attractive theory, it may be reading too much into this
typically Pauline introductory phrase. Theologically it is interesting to notice that grace alone precedes peace.
SPECIAL TOPIC: GRACE, MERCY, AND PEACE
IN PAUL
▣ “the Lord” The Greek term kurios is similar in meaning to the Hebrew term adon. Both were
used in the sense of “sir,” “master,” “owner,” “husband,” or “lord” (cf. Gen. 24:9; Exod. 21:4; 2 Sam. 2:7; and Matt. 6:24;
John 4:11; 9:36). However, it also came to refer to Jesus as God’s Sent One, the Messiah (cf. John 9:38).
The OT usage of this term comes from the later reluctance of Judaism to pronounce the covenant name for
God, YHWH, which is the Hebrew VERB “to be” (cf. Exod. 3:14). They were afraid of breaking one of the
Ten Commandments which said, “Thou shalt not take the name of the Lord Thy God in vain.” Therefore, they thought if
they did not pronounce it, they could not take it in vain. So, they substituted the Hebrew adon [Lord] which
has a similar meaning to the Greek kurios [Lord]. The NT authors used this term to describe the full deity
of Christ. The phrase “Jesus is Lord” was the public confession of faith and baptismal formula of the early church
(cf. Rom. 10:9-14).
YHWH
- This is the name which reflects deity as the covenant making God; God as savior, redeemer! Humans
break covenants, but God is loyal to His word, promise, covenant (cf. Ps. 103). This name is first
mentioned in combination with Elohim in Gen. 2:4. There are not two creation accounts in
Genesis 1-2, but two emphases:- God (i.e., Elohim) as the creator of the universe (the physical)
- God as the special creator of humanity (i.e., YHWH). Genesis 2:4 begins the special
revelation about the privileged position and purpose of mankind, as well as the problem
of sin and rebellion associated with the unique position.
- In Gen. 4:26 it is said “men began to call upon the name of the Lord” (YHWH).
However, Exod. 6:3 implies that early covenant people (the Patriarchs and their families) knew God only as
El-Shaddai. The name YHWH is explained only one time in Exod. 3:13-16, esp. Gal. 1:14. However,
the writings of Moses often interpret words by popular word plays, not etymologies (cf. Gen. 17:5; 27:36;
29:13-35). There have been several theories as to the meaning of this name (taken from IDB, vol. 2, pp. 409-11).- from an Arabic root, “to show fervent love”
- from an Arabic root “to blow” (YHWH as storm God)
- from a Ugartic (Canaanite) root “to speak”
- following a Phoenician inscription, a CAUSATIVE PARTICIPLE meaning “the One
who sustains,” or “the One who establishes” - from the Hebrew Qal form “the One who is,” or “the One who is present” (in future sense, “the One who will be”)
- from the Hebrew Hiphil form “the One who causes to be”
- from the Hebrew root “to live” (e.g., Gen. 3:20), meaning “the ever living, only living One”
- from the context of Exod. 3:13-16 a play on the IMPERFECT form used in a PERFECT
sense, “I shall continue to be what I used to be” or “I shall continue to be what I have always been”
(cf. J. Wash Watts, A Survey of Syntax in the Old Testament, p. 67The full name YHWH is often expressed in abbreviation or possibly an original form
(1) Yah (e.g., Hallelu – yah)
(2) Yahu (names, e.g., the “iah” in Isaiah)
(3) Yo (names, e.g., Joel)
- El, often YHWH is combined with other terms to emphasize certain characteristics of
the Covenant God of Israel. While there are many possible combinations terms, here are some.- YHWH – Yireh (YHWH will provide), Gen. 22:14
- YHWH – Rophekha (YHWH is your healer), Exod. 15:26
- YHWH – Nissi (YHWH is my banner), Exod. 17:15
- YHWH – Meqaddishkem (YHWH the One who sanctifies you), Exod. 31:13
- YHWH – Shalom (YHWH is Peace), Jdgs. 6:24
- YHWH – Sabbaoth (YHWH of hosts), 1 Sam. 1:3,11; 4:4; 15:2; often in the Prophets)
- YHWH – Ro‘I (YHWH is my shepherd), Ps. 23:1
- YHWH – Sidqenu (YHWH is our righteousness), Jer. 23:6
- YHWH – Shammah (YHWH is there), Ezek. 48:35
1:4 This series of phrases illuminates three major aspects of Paul’s gospel message. Paul expanded
the introduction to show the centrality of the person and work of Jesus of Nazareth. The three aspects are:
- His substitutionary death on our behalf (cf. Rom. 4:25; 5:6,8; 1 Cor. 15:3; 2 Cor. 5:14,21; also note Isaiah 53)
- His introduction of the New Messianic Age—this is an AORIST MIDDLE VERBAL form which
means “He, Himself, once and for all, plucked us out” of this present evil age - His mission was in obedience to the eternal, redemptive plan of God. He came to die (cf. Gen. 3:15;
Isa. 53:4,10; Mark 10:45; John 3:16; Acts 2:22-23; 4:27-28; 2 Cor. 5:21; 2 Tim. 1:9; 1 Pet. 1:20 and
Rev. 13:8).
“Age” is placed in an EMPHATIC POSITION which conveys the idea that “this is an
evil, godless age” (cf. John 12:31; 2 Cor. 4:4; Eph. 2:2-7). The concept of the two Jewish ages—a current
evil age and the age to come, which will be brought in by God’s Messiah—can be seen in Matt. 12:32; 13:39;
28:20 and other passages in the NT. Although Jesus has ushered in the New Age, it has not yet been fully consummated.
SPECIAL TOPIC: YHWH’S ETERNAL REDEMPTIVE PLAN
SPECIAL TOPIC: THIS AGE AND THE AGE TO COME
▣ “who gave Himself for our sins” The word “gift” is a metaphor for God’s initiating, free grace
toward sinful humanity.
- Jesus gave Himself, cf. Matt. 20:28; Luke 22:19; Gal. 1:4; 1 Tim. 2:6
- God gave His Son for the world to be saved, cf. John 3:16; 1 John 4:10
- Jesus is the gift of God, cf. John 4:10; Rom. 5:15; 2 Cor. 9:15
- justification by grace through faith in Christ is the gift of God, cf. Rom 3:24; Eph. 2:8
| NASB, NIV, REB | ”rescue us” |
| NKJV, Peshitta | ”deliver us” |
| NRSV | ”to set us free” |
| TEV | ”to deliver us” |
| NJB | ”to liberate us” |
This is an AORIST MIDDLE SUBJUNCTIVE. In Acts 7:10,34 it is used of the Exodus.
Jesus is the new Moses/new Exodus! In the context of Galatians this means that Christ’s death brings believers
forgiveness of sin (cf. Isaiah 53) potentially to all humans. It is God’s will that sinful mankind be saved
(cf. John 3:16; 1 Tim. 2:4; 2 Pet. 3:9).
▣ “this present evil age” See
SPECIAL TOPIC: THIS AGE
AND THE AGE TO COME
▣ “according to the will of our God and Father” See
SPECIAL TOPIC: THE WILL (thelēma) OF GOD
1:5 “to whom be the glory forevermore” Typically Pauline, this doxology breaks into the context
because of the majesty of God. Often the pronouns in Paul’s writings have ambiguous antecedents. Most of the
time, in these occurrences, the MASCULINE SINGULAR PRONOUNS refer to God the Father.
▣ “the glory” In the OT the most common Hebrew word for “glory” (kabod, BDB 217) was
originally a commercial term (which referred to the use of a pair of scales) which meant “to be heavy.” That
which was heavy was valuable or had intrinsic worth. Often the concept of brightness (Shekinah cloud
of glory during the wilderness wandering period) was added to the word to express God’s majesty. He alone is
worthy and honorable. He is too brilliant for fallen mankind to behold. God can only be truly known through
Christ (cf. Jer. 1:14; Matt. 17:2; Heb. 1:3; James 2:1).
SPECIAL TOPIC: GLORY (kabod, OT)
▣ “forevermore” Literally “unto the ages of the ages.”
SPECIAL TOPIC: FOREVER (Greek idiom)
▣ “Amen” This is a form of the OT Hebrew term for “faith” (emeth, cf. Hab. 2:4). Its original
etymology was “to be firm or sure.” However, the connotation changed to that which is to be affirmed (cf. 2 Cor. 1:20).
It was used metaphorically of someone who was faithful, loyal, steadfast, trustworthy (cf. Robert B. Girdlestone,
Synonyms of the Old Testament, pp. 102-106). Here it functions as a close to a doxology to God the Father
(cf. Rom. 1:25; 9:5; 11:36; 16:27; Eph. 3:21; Phil. 4:20).
÷GALATIANS 1:6-10
NASB (UPDATED) TEXT: GALATIANS 1:6-10
6I am amazed that you are so quickly deserting Him who called you by the grace of Christ, for a different gospel; 7which is really not another; only there are some who are disturbing you and want to distort the gospel of Christ. 8But even if we, or an angel from heaven, should preach to you a gospel contrary to what we have preached to you, he is to be accursed! 9As we have said before, so I say again now, if any man is preaching to you a gospel contrary to what you have received, he is to be accursed! 10For am I now seeking the favor of men, or of God? Or am I striving to please men? If I were still trying to please men, I would not be a bond-servant of Christ.
1:6 “I am amazed” Instead of a thanksgiving—so common in Pauline writings—Paul observed with
astonishment (the VERB is found only here and 2 Thess. 1:10 in Paul’s writings) that the Galatians
had been too easily wooed away from the pure, simple, majestic gospel of justification by grace through faith
by the false teachers.
▣ “so quickly” Two senses are possible:
- so soon after they accepted the gospel that Paul preached
- so soon after the false teachers came
▣ “deserting Him” This VERB is PRESENT TENSE, indicating the Galatians
were in the process of turning away. “Deserting” is a military term for revolt. Note the emphasis is on the personal
element of turning away from God Himself by rejecting Paul’s gospel. It can be a PRESENT PASSIVE VERBAL form,
but the larger context (cf. Galatians 3:1ff. and 5:7) implies a PRESENT MIDDLE form. This emphasizes that
although the false teachers instigated the deserting, the Galatians willingly participated in it.
▣ “who called you by the grace of Christ” The phrase “called you” usually refers to an action of God
the Father (cf. Rom. 8:30; 9:24; 1 Cor. 1:9). This is significant because of the textual problem with the addition
of the phrase “of Christ.” It is not found in the papyrus P46, F*, or G, but it is found in the
papyrus P51, and the uncial manuscripts א, A, B, K and F2. “Of
Jesus Christ” is found in MS D. This may be an early addition to clarify that it is the Father who calls us through
Christ. It must be stated again: God always takes the initiative in human salvation (cf. John 6:44,65; Rom. 9; Eph. 1:3-14).
SPECIAL TOPIC: TEXTUAL CRITICISM
▣ “for a different gospel” “Different” [heteros] is sometimes used in the sense of “another of
a different kind,” (cf. 2 Cor. 11:4). In verse 7 allos (i.e., “another of the same kind”) is used; it can
be translated “another of the same kind in a series.” However, in Koine Greek these terms were becoming synonymous
and a distinction should not be insisted upon too strongly. But, in this context, Paul obviously used both for contrast.
| 1:7 | |
| NASB | ”which is really not another” |
| NKJV | ”which is not another” |
| NRSV | ”not that there is another gospel” |
| TEV | ”there is no ‘other gospel'” |
| NJB | ”Not that there can be more than one Good News” |
| Peshitta | ”which does not even exist” |
There are not two gospels, though the one true gospel is often perverted. The KJV translation
of Gal. 2:7 has been often interpreted as referring to two gospels, one for the Greeks and one for the Jews. This
is an unfortunate and untrue inference, although it may have been a statement of the false teachers.
SPECIAL TOPIC: THE KERYGMA OF THE EARLY CHURCH
| NASB | ”only there are some who are disturbing you” |
| NKJV | ”but there are some who trouble you” |
| NRSV | ”but there are some who are confusing you” |
| TEV | ”there are some people who are upsetting you” |
| NJB | ”it is merely that some troublemakers among you” |
| REB | ”only there are some who unsettle your minds” |
| Peshitta | ”there are men who have stirred you up” |
“Disturbing” refers to a purp