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John MacArthur · Citado em PreceptAustin
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MacArthur adds that an apostle "was an envoy, ambassador, or messenger who was chosen and trained by Jesus Christ as His special emissary for proclaiming His truth during the formative years of the church. In its primary and technical usage, the term applied to the original twelve who were chosen at the beginning of Jesus' earthly ministry (Mark 3:14; Luke 6:13) and were set aside to lay the foundation of the early church and to be the channels of God's completed revelation (Acts 2:42; Eph. 2:20). They were also given power to perform healings and to cast out demons as verifying signs of their divine authority (Acts 2:43; 2 Cor. 12:12; Heb. 2:3-4). It should be noted that, shortly before Pentecost, Judas was replaced by Matthias (Acts 1:26)." (MacArthur New Testament Commentary – Galatians) De Haan says "Evidently God never recognized the choice of Matthias, for he is never mentioned again in the rest of the Bible. God ignored man’s ordination, and after the Holy Spirit came, He chose a man by the name of Paul to be an apostle. But it was not by man’s choice, but an outright ordination by Christ. He was ordained for his office by God. He says in I Timothy 2:7 that he was “ordained a preacher, and an apostle, . . . a teacher of the Gentiles in faith and verity.” (Studies in Galatians) (Not everyone agrees with this interpretation. See Was Matthias or Paul God's choice to replace Judas as the 12th apostle?) Related Resources: What is an apostle? Was the Apostle Paul actually a false prophet? What is the difference between a disciple and apostle? Not sent from men - "Not" is ouk which signifies absolute negation, no exceptions. No men were appointed Paul an apostle. In other words Paul was not appointed an apostle by a group of men such as the leaders of the early church in Jerusalem or the leaders of the church at Antioch.
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MacArthur - Since it offered no grace and provided no peace, the law system being taught by the lying Judaizers is attacked even in this simple greeting. If being right with God and possessing salvation is by works, as those false teachers maintained, then it is not of grace (Ro 4:4-5+) and can bring no peace, since one never knows if he has enough good works to be eternally secure. (MacArthur New Testament Commentary – Galatians) No grace, no peace Know grace, know peace Bradley Nassif said that "Grace is opposed to merit, but it is not opposed to effort." In fact the only way a Christian can carry out supernatural effort is by God's grace dispensed by the Spirit of grace (Heb 10:29+). Grace (favor) (5485)(charis from chairo = to rejoice. English = charity. Beggars need "charity" even as sinners need grace, for we are all spiritual paupers outside of Christ, but "God gives where he finds empty hands"- Augustine cp Mt 5:3+) in simple terms is God's unmerited favor and supernatural enablement and empowerment for salvation (justification, past tense salvation) and for daily sanctification (present tense salvation) (See Relationship of Justified, Sanctified, Glorified). Grace is everything for nothing (albeit to procure grace for sinners it cost God the inestimable value of His only Son's life, so there is no such thing as "cheap grace!") to those who don't deserve anything. Grace is what every man needs, what none can earn and what God Alone can and does freely give (Ro 8:32+ where "freely give" is charizoma from charis = a grace gift!). Grace addresses man's sin, while mercy addresses man's misery. It is also worth noting that this former zealously legalistic Pharisee now used the word grace more than 100 times in his writings compared to about 55 times by the other NT writers. Paul was indeed the apostle of grace. Martin Luther writes "Paul wishes the Galatians grace and peace, not from the emperor or kings and princes; for these are wont oftimes to persecute the godly: nor does he wish them grace and peace from the world, for in the world they shall have tribulation (Jn 16:33); but from God our Father, that is, he wishes them a godly and heavenly peace." (Galatians 1 Commentary) Peace (1515)(eirene from verb eiro = to join or bind together) literally pictures the binding or joining together of that which had been separated or divided (See Romans Road to salvation). The result is a "setting at one" again, which is conveyed by the common expression of “having it all together”. Peace is a state of concord and harmony and is the opposite of division, dissension or war. Even this opening greeting directly confronts the false gospel that had spread like leaven through the Galatian churches. Law offers no grace and in fact negates it! It follows that a legalistic system will bring no peace because peace flows from God's grace! If you want peace with God, you first must accept the grace of God in Jesus Christ, the Prince of peace. Grace precedes peace. There can be no peace without preceding grace. To experience peace with God, we must first accept the free gift of the grace of God in Christ Jesus. It is interesting that even though Paul is upset that the Galatians have listened to and begun to follow a false gospel, he does not hesitate to offer them God's grace and peace. Sadly, I must confess that my fleshly tendency, when someone rejects me in some way, is to withhold kind, edifying words like "grace and peace to you" (cp Eph 4:29+)! As someone has said the measure of PEACE ENJOYED is in proportion to the GRACE ACCEPTED. C H
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MacArthur says that exaireo "was used by Stephen in his sermon before the Sanhedrin as he described the divine deliverance of Joseph and the children of Israel from Egyptian affliction (Acts 7:10, 34+). Peter used the word to describe God’s deliverance of him from prison (Acts 12:11+), and the Roman commander Claudius Lysias used it of his rescue of Paul from the belligerent mob in Jerusalem (Acts 23:27+; cf. Acts 23:10+). Galatians 1:4 contains the only metaphorical use of the term in the New Testament." (MacArthur New Testament Commentary – Galatians) John Eadie on exaireo - In other passages of the New Testament it has the sense of rescue from peril by an act of power, as of Joseph (Acts 7:10); of the Hebrews out of slavery (Acts 7:34); of Peter from the hand of Herod (Acts 12:11); of Paul from the mob in Jerusalem (Acts 23:27); and it is the word used by the Divine Master to the apostle in reference to his frequent deliverances from danger (Acts 26:17). Compare Genesis 32:11, Isaiah 42:22, Psalms 140:1. (Galatians 1 Commentary) Exaireo - 8 verses in NT - pluck(1), rescue(2), rescued(3), rescuing(1), tear(1). Matthew 5:29 "If your right eye makes you stumble, tear it out (aorist imperative) and throw it from you; for it is better for you to lose one of the parts of your body, than for your whole body to be thrown into hell. Comment: Depicts a violent extraction. The right eye was presumed to be more precious, so it was the one to go after in an enemy: “that I gouge out the right eyes of all of you” (1Sa 11:2; Zech 11:17); “to gouge out their right eyes” (Josephus, Ant. 6.71) Zodhiates: These functions (tear it out) symbolize actions we should perform at the inception of temptation. The second we are conscious of it, we must cut off the temptation. When we lose the function of our hands or eyes, we are severely handicapped. So if that which causes us to sin is destroyed, sin loses its power over us. (Exegetical Commentary on Matthew) Matthew 18:9 "If your eye causes you to stumble, pluck it out (aorist imperative) and throw it from you. It is better for you to enter life with one eye, than to have two eyes and be cast into the fiery hell. Acts 7:10 and rescued him (Joseph - Acts 7:9) from all his afflictions, and granted him favor and wisdom in the sight of Pharaoh, king of Egypt, and he made him governor over Egypt and all his household. Acts 7:34 'I HAVE CERTAINLY SEEN THE OPPRESSION OF MY PEOPLE IN EGYPT AND HAVE HEARD THEIR GROANS, AND I HAVE COME DOWN TO RESCUE THEM; COME NOW, AND I WILL SEND YOU TO EGYPT.' Acts 12:11 When Peter came to himself, he said, "Now I know for sure that the Lord has sent forth His angel and rescued me from the hand of Herod and from all that the Jewish people were expecting." Acts 23:27 "When this man (Paul) was arrested by the Jews and was about to be slain by them, I came up to them with the troops and rescued him, having learned that he was a Roman. Acts 26:17 rescuing you from the Jewish people and from the Gentiles, to whom I am sending you, Galatians 1:4 who 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, Exaireo - 113x in 111v in the Septuagint (Lxx) - Gen 32:11; 37:21f; Ex 3:8; Ex 18:4, 8ff; Lev 14:40, 43; Num 35:25; Deut 23:14; 25:11; 32:39; Josh 2:13; 9:26; 10:6; 24:10; Jdg 10:15; 14:9; 1 Sam 4:7f; 7:3; 10:18; 12:10f, 21; 14:48; 17:37; 26:24; 30:8, 18, 22; 2 Sam 14:6; 19:5, 9; 22:1f, 20; 23:12; 1Kgs 1:12; 2Kgs 17:39; 18:29f, 34f; 19:12; 1Chr 16:35; 2Chr 25:15; 32:17; Job 5:4, 19; 10:7; 36:21; Ps 31:1f; 37:40; 50:15; 59:1; 64:1; 71:2; 82:4; 91:15; 116:8; 119:153; 140:1, 4; 143:9; 144:7, 11; Eccl 7:26; Isa 16:12; 31:5; 38:14; 42:22; 43:13; 44:17, 20; 47:14; 48:10; 50:2; 57:13; 60:16; Jer 1:8, 17, 19; 15:21; 20:13; 21:12; 22:3; 31:11; 34:13; 42:11; Ezek 33:5, 9, 12; 34:10, 27; Da 3:15, 17, 29; 6:14ff; Hos 2:10; 5:14; Mic 5:8; 7:3; Nah 2:1; Zeph 1:18; Zech 11:6 Exodus 3:8 (cf Ex 18:8,9,10) "So I have come down to deliver (Lxx = exaireo) them from the power of the Egyptians, and to bring them up from that land to a good and spacious land, to a land flowing with milk and honey, to the place of the Canaanite and the Hittite and the Amorite and the Perizzite and the Hivite and the Jebusite. Comment: Notice how the purpose of the deliverance by God was to bring about a people of His own. That OT "shadow" is fulfilled in the NT where Jesus' delivers us that we might be His possession. (Titus 2:14, 1Pe 2:9, cf 1Cor 6:19-20) 2 Samuel 22:20 "He also brought me forth into a broad place; He rescued (Lxx = exaireo) me, because He delighted in me. Comment: Keep the context in mind - for at least 10 years David had been in "tight" places. David's bold prayer for deliverance - Psalm 31:1 For the choir director. A Psalm of David. In You, O LORD, I have taken refuge; Let me never be ashamed; In Your righteousness deliver (Lxx = aorist imperative) me. 2 Incline Your ear to me, rescue (Lxx = aorist imperative) me quickly; Be to me a rock of strength, A stronghold to save me. Spurgeon on "rescue me quickly": We must not set times or seasons, yet in submission we may ask for swift as well as sure mercy. God's mercies are often enhanced in value by the timely haste which he uses in their bestowal; if they came late they might be too late—but he rides upon a cherub, and flies upon the wings of the wind when he intends the good of his beloved. Psalm 37:40 The LORD helps them and delivers them; He delivers them from the wicked and saves them, Because they take refuge in Him. Psalm 50:15 (Ps 50:14 - context is offering spiritual sacrifices from the heart, not dead ritual) Call upon Me in the day of trouble; I shall rescue you, and you will honor (KJV = glorify which is supported by the Greek verb used in; Lxx = doxazo = to glorify) Me."
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MacArthur says: The expression not be surprised translates the present active imperative form of the verb thaumazo, a term that has the connotation of wonder, astonishment, or amazement. Rather than being shocked by the world’s opposition, believers should instead expect it (cf. Acts 14:22; 2Ti 3:12; 1Pe 4:12), because the world has nothing in common with the kingdom of God (cf. 2Co 6:14–15), and the lives of the righteous rebuke those of the unrighteous. (MacArthur New Testament Commentary – Galatians) BDAG says the two basic meanings of thaumazo are (1) to be extraordinarily impressed or disturbed by something - (a) intransitively to wonder, marvel, be astonished (the context determines whether in a good or bad sense) (Mt 8:10) or (b) transitively to admire, wonder at, respect (persons) with accusative and (2) to wonder, be amazed (to be filled with wonder), (Rev 17:8). Thaumazo - 43x in 43v in NAS -Translated - am amazed(1), amazed(15), amazement(1), astonished(3), being amazed(1), flattering(1), marvel(4), marveled(5), marveling(2), surprised(2), wonder(2), wondered(4), wondering(2). Matthew 8:10 Now when Jesus heard this, He marveled and said to those who were following, "Truly I say to you, I have not found such great faith with anyone in Israel. Mt 8:27 The men were amazed, and said, "What kind of a man is this, that even the winds and the sea obey Him?" Matthew 9:33 After the demon was cast out, the mute man spoke; and the crowds were amazed, and were saying, "Nothing like this has ever been seen in Israel." Comment: Thaumazo means to be greatly amazed and astounded, to be overcome with awe. The intensified forms of the verb found in Matthew 27:14 (see below) and Mark 12:17 (Here the verb is related verb "ekthaumazo" which means to wonder or marvel greatly) carry an even stronger meaning. As Jesus’ miracles increased so did the astonishment of the crowds. They became amazed beyond amazement. Matthew 15:31 So the crowd marveled as they saw the mute speaking, the crippled restored, and the lame walking, and the blind seeing; and they glorified the God of Israel. Comment: They were struck with awe. The people were seeing something that defied human explanation. Matthew 21:20 Seeing this, the disciples were amazed and asked, "How did the fig tree wither all at once?" Matthew 22:22 And hearing this, they were amazed, and leaving Him, they went away. Matthew 27:14 And He did not answer him with regard to even a single charge, so the governor was quite amazed. Comment: Here the sense is surprised that he received no response. The adverb quite (Gk = lian) means to a high degree, very much or exceedingly. See comment on Mt 9:33 above. Mark 5:20 And he went away and began to proclaim in Decapolis what great things Jesus had done for him; and everyone was amazed. Mark 6:6 And He wondered at their unbelief. And He was going around the villages teaching. Mark 15:5 But Jesus made no further answer; so Pilate was amazed. Mark 15:44 Pilate wondered if He was dead by this time, and summoning the centurion, he questioned him as to whether He was already dead. Luke 1:21 The people were waiting for Zacharias, and were wondering at his delay in the temple. Luke 1:63 And he asked for a tablet and wrote as follows, "His name is John." And they were all astonished. Luke 2:18 And all who heard it wondered at the things which were told them by the shepherds. Luke 2:33 And His father and mother were amazed at the things which were being said about Him. Luke 4:22 And all were speaking well of Him, and wondering at the gracious words which were falling from His lips; and they were saying, "Is this not Joseph's son?" Luke 7:9 Now when Jesus heard this, He marveled at him, and turned and said to the crowd that was following Him, "I say to you, not even in Israel have I found such great faith." Comment: Would you like to amaze and astonish Jesus? There are two ways to do it—one is recommended, the other is not. There are only two times when the Gospels record Jesus being “amazed” or “astonished” at something, and, amazingly, both have to do with faith. Here in Luke He is amazed that the Centurion believed and in Mark 6:6 "He wondered at their unbelief," their failure to believe! Luke 8:25 And He said to them, "Where is your faith?" They were fearful and amazed, saying to one another, "Who then is this, that He commands even the winds and the water, and they obey Him?" Luke 9:43 And they were all amazed (ekplesso) at the greatness of God. But while everyone was marveling (thaumazo) at all that He was doing, He said to His disciples, Comment: Ekplesso is the stronger word than thaumazo. Ekplesso suggests a strong, sudden sense of being astounded. Ekplesso means to strike a person out of his senses by some strong feeling and is used 13x in the NT - Matt 7:28; 13:54; 19:25; 22:33; Mark 1:22; 6:2; 7:37; 10:26; 11:18; Luke 2:48; 4:32; 9:43; Acts 13:12 Luke 11:14 And He was casting out a demon, and it was mute; when the demon had gone out, the mute man spoke; and the crowds were amazed. Comment: Thaumazō can be positive or negative, depending on its context. People can be amazed and still not like what they see. In fact, despite the amazement, Jesus’ work splits the crowd. Luke 11:15 mentions the skepticism of some, while Lk 11:16 mentions the uncertainty of others. Luke 11:38 When the Pharisee saw it, he was surprised that He had not first ceremonially washed before the meal. Luke 20:26 And they were unable to catch Him in a saying in the presence of the people; and being amazed at His answer, they became silent. Luke 24:12 But Peter got up and ran to the tomb; stooping and looking in, he saw the linen wrappings only; and he went away to his home, marveling at what had happened. Luke 24:41 While they still could not believe it because of their joy and amazement, He said to them, "Have you anything here to eat?" John 3:7 "Do not be amazed that I said to you, 'You must be born again.' John 4:27 At this point His disciples came, and they were amazed that He had been speaking with a woman, yet no one said, "What do You seek?" or, "Why do You speak with her?" Comment: Thaumazo denotes incredulous surprise (MM). Ingressive impferfect, “they began to wonder.” The surprise arises because He was talking to a woman, which was held to be improper, esp. for a rabbi. One does not talk to a woman publicly on the street, not one’s own wife, and particularly not to another woman, due to the gossip of the people. John 5:20 "For the Father loves the Son, and shows Him all things that He Himself is doing; and the Father will show Him greater works than these, so that you will marvel. 28 "Do not marvel at this; for an hour is coming, in which all who are in the tombs will hear His voice, John 7:15 The Jews then were astonished, saying, "How has this man become learned, having never been educated?" 21 Jesus answered them, "I did one deed, and you all marvel. Acts 2:7 They were amazed and astonished, saying, "Why, are not all these who are speaking Galileans? Comment: Luke wants us to sense what a strong impact the Pentecost event had on the onlookers. They marvel that by a miracle of speaking or hearing, or both, they can understand Galileans, who were disdained for their indistinct pronunciation. Acts 3:12 But when Peter saw this, he replied to the people, "Men of Israel, why are you amazed at this, or why do you gaze at us, as if by our own power or piety we had made him walk? Acts 4:13 Now as they observed the confidence of Peter and John and understood that they were uneducated and untrained men, they were amazed, and began to recognize them as having been with Jesus. Acts 7:31 "When Moses saw it, he marveled at the sight; and as he approached to look more closely, there came the voice of the Lord: Acts 13:41 'BEHOLD, YOU SCOFFERS, AND MARVEL, AND PERISH; FOR I AM ACCOMPLISHING A WORK IN YOUR DAYS, A WORK WHICH YOU WILL NEVER BELIEVE, THOUGH SOMEONE SHOULD DESCRIBE IT TO YOU.'" Galatians 1:6 I am amazed that you are so quickly deserting Him who called you by the grace of Christ, for a different gospel; 2 Thessalonians 1:10 when He comes to be glorified in His saints on that day, and to be marveled at among all who have believed-- for our testimony to you was believed. Comment: Christ will come again with power and great glory and at the "shining forth of His Parousia, at the Second Advent." 1 John 3:13 Do not be surprised, brethren, if the world hates you. Jude 1:16 These are grumblers, finding fault, following after their own lusts; they speak arrogantly, flattering people for the sake of gaining an advantage. Comment: The expression is used to translate the Hebrew idiom, “to take, or raise, a man’s countenance,” i.e., to do honor or show favor to him. The formula had its origin in the oriental custom of making one to rise from the ground as a token of welcome. This imagery soon disappeared and the expression meant “to show favoritism toward” or “to curry favor w.” (Kelly). Revelation 13:3 I saw one of his heads as if it had been slain, and his fatal wound was healed. And the whole earth was amazed and followed after the beast; Revelation 17:6 And I saw the woman drunk with the blood of the saints, and with the blood of the witnesses of Jesus. When I saw her, I wondered greatly. 7 And the angel said to me, "Why do you wonder? I will tell you the mystery of the woman and of the beast that carries her, which has the seven heads and the ten horns. 8 "The beast that you saw was, and is not, and is about to come up out of the abyss and go to destruction. And those who dwell on the earth, whose name has not been written in the book of life from the foundation of the world, will wonder when they see the beast, that he was and is not and will come. Thaumazo - 30x in the non-apocryphal Septuagint - Ge 19:21; Lev 19:15; 26:32; Deut 10:17; 28:50; 2Kgs 5:1; 2Chr 19:7; Esther 4:17; Job 13:10; 21:5; 22:8; 32:22; 34:19; 41:9; 42:11; Ps 48:5; Pr 18:5; Eccl 5:8; Isa 9:15; 14:16; 41:23; 52:5, 15; 61:6; Jer 4:9; Dan 3:24; 4:17, 19; 6:12; Hab 1:5 DESERTING FROM THE TRUTH SO SOON! I am amazed that you are so quickly deserting - Deserting means to transfer allegiance and was used of a soldier who deserts and goes to the other side! Soldiers could be put to death for military desertion! The situation in Galatia was serious because believers (and possibly those who thought they were believers because they had made a "profession") were deserting the Gospel of Grace to join forces with the "side" of the Law. They were going "AWOL" and it would mean "death" to their spirituality! Paul called this a desertion to a "heteros" "gospel," a distinctly different "gospel" which was diametrically opposed to the true Gospel. Of course while the false teachers were culpable for fostering this desertion, the Galatian believers also bore a responsibility for defecting. They had been taught the truth by Paul and they could have refused to listen to the false teachers, who would then have had no power or influence. Beloved, doctrinal error is still rampant in churches today, and each believer is still responsible to turn away from such teaching (cf Heb 5:14+). Paul's statement is like a rebuke and might be paraphrased "I can hardly believe what I am hearing about you!" And he adds quickly which suggests that the desertion had been hasty. John
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MacArthur applies the truth in this section writing that "Christians are to have nothing to do with false teachers, no matter what their credentials. It is both naive and unscriptural to believe, for instance, that staying in a religious school or church that denies the Bible and distorts the gospel gives a believer the opportunity to be a positive influence for the Lord." MacArthur New Testament Commentary – Galatians James Scudder - Living Water Devotional - Making It Clear - Galatians 1:8-9 1 Corinthians 14:8 Have you ever tried to speak to someone who didn't understand your language? When I travel, I frequently encounter this problem. I forget that the entire world does not speak English. I will only get a smile or a blank stare. No matter how vital my conversation is, the other person cannot comprehend it. When we share the Gospel with people, we often speak in a language that the unsaved cannot comprehend. We talk with words that they've never heard. The Apostle Paul stressed in his letters that we must make the presentation of the Gospel as clear as crystal. Often, we add confusing terms and conditions that only confuse the issue. This reminds me of a story about the Chevy Nova. This was a moderately successful American car for many years. The company, encouraged by the sales, began marketing this vehicle throughout the world. Unfortunately, the car didn't sell so well in Spanish-speaking countries. The company could not figure out the reason for the decline in sales. That was, until they discovered that the word "Nova" in Spanish means, "no go." Not a very good name for a mode of transportation. When we confuse terminology in presenting the Gospel, we may be sending a false message to the world without realizing it. That is why it is so important to present a clear gospel message every time we share our faith with someone. We want to make sure we are speaking their language. I do not frustrate the grace of God. = Galatians 2:21
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MacArthur says: One of the primary objectives of the Judaizers who were stirring up so much controversy and confusion in the Galatian churches was to discredit Paul’s apostolic authority. They knew they could not successfully undermine his teaching of God’s gracious gospel until they undermined his divine authority in the eyes of the church members. In order to accomplish that end, they spread the idea that Paul was not a legitimate apostle but was self appointed and that his motivation was to elevate himself and build up a personal following. They accused him of putting aside the Mosaic ceremonies, standards, and practices in order to make the gospel more appealing to Gentiles by removing its Jewish associations. He also made the gospel easier for Jews to accept, they argued, because he removed the demanding requirements of traditional Judaism to which all loyal Jews subscribed. (MacArthur New Testament Commentary – Galatians)
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MacArthur - The gospel Paul preached was not human in origin or it would have been like all other human religion, permeated with works righteousness born of man’s pride and Satan’s deception...Man’s sinful pride is offended by the idea that only God’s mercy and grace can save him from sin, and he therefore insists on having a part in his own salvation. The very fact that Paul preached a message of salvation in which works play absolutely no part was itself evidence that his message was from God and not…man. (MacArthur New Testament Commentary – Galatians) John
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MacArthur explains that in this passage Paul was "offering them as a kind of negative proof that his message of grace had no foundation in the beliefs, circumstances, or events of his former life. It becomes clear that nothing in his unconverted life provided the source of the truth he was now proclaiming. In fact, both his conversion and his message were built on divine intervention....Grace was a foreign concept to the religion of Saul the Pharisee, despite the fact that grace was as much the basis of the Old Covenant as the New." (MacArthur New Testament Commentary – Galatians)
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MacArthur - Ancestral traditions refers to the body of oral teachings about the Old Testament law that came to have equal authority with the law commonly known as the Halakah, this collection of Torah interpretations became a fence around God’s revealed law and all but hid it from view. Over a period of several hundred years it had expanded into a mammoth accumulation of religious, moral, legal, practical, and ceremonial regulations that defied comprehension, much less total compliance. It contained such vast amounts of minutiae that even the most learned rabbinical scholars could not master it either by interpretation or in behavior. Yet the more complex and burdensome it became, the more zealously Jewish legalists revered and propagated it. (MacArthur New Testament Commentary – Galatians) NET Note - The traditions of my ancestors refers to both Pharisaic and popular teachings of this time which eventually were codified in Jewish literature such as the Mishnah, Midrashim, and Targums. Stott comments on Paul's zealous devotion as a Pharisee - Now a man in that mental and emotional state is in no mood to change his mind, or even to have it changed for him by men.…Only God could reach him-and God did!” (The Message of Galatians) Eadie - It cannot therefore be supposed that the apostle would be learning Christianity during the period when his progress in Judaism was so marked, when his zeal for patristic traditions so far outran that of his contemporaries,-a zeal in utter and burning antagonism to the new religion. He had kept from all contact with it, save the contact of ferocity with the victim which it immolates. Luther touchingly applies this verse to his own previous history. (Galatians 1 Commentary)
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MacArthur adds that "Ancestral traditions refers to the body of oral teachings about the Old Testament law that came to have equal authority with the law. Commonly known as the Halakah, this collection of Torah interpretations became a fence around God’s revealed law and all but hid it from view. Over a period of several hundred years it had expanded into a mammoth accumulation of religious, moral, legal, practical, and ceremonial regulations that defied comprehension, much less total compliance. It contained such vast amounts of minutiae that even the most learned rabbinical scholars could not master it either by interpretation or in behavior. Yet the more complex and burdensome it became, the more zealously Jewish legalists revered and propagated it." (MacArthur New Testament Commentary – Galatians) Eadie - The noun paradosis, “giving over,” is literally employed as with enemy (Thucydides, 3:53; Josephus); then it signifies handing over or down an inheritance (Thucydides, 1.9), and by a natural trope (use of the word) it is used of narration. (Galatians 1 Commentary) Paradosis is a giving over either by word of mouth or in writing; objectively, what is delivered. Paradosis refers to that which is passed along by teaching. It can have a negative (man made teachings passed on) or positive sense (divine teachings passed on) depending on the context. In the present context (Gal 1:14) paradosis refers to "man made" Jewish traditions (See similar negative sense in Mt 15:2, 3, 6;Col 2:8 Matt 15:2, 3, 6; Mark 7:3, 5, 8, 9, 13). Paul’s teaching that was passed on to the saints at Thessalonica and Corinth reflects the positive (doctrinally acceptable) sense of paradosis (2Th 2:15; 3:6; 1 Cor. 11:2). New Unger's Bible Dictionary on traditions - It is also used of the body of precepts, especially ritual, which, in the opinion of the later Jews, were orally delivered by Moses and orally transmitted in unbroken succession to subsequent generations. These precepts, both illustrating and expanding the written law, as they did, were to be obeyed with equal reverence (Matt. 15:2–3, 6; Mark 7:3, 5, 9, 13; Col. 2:8). “My ancestral traditions” (Gal. 1:14) are precepts received from the fathers, whether handed down in the OT books or orally. Meyer, in his Com. on Matt. 15:2, says: “The Jews, founding upon Deut. 4:14; 17:10, for the most part attached greater importance to this tradition than to the written law. They laid special stress upon the traditional precept, founded on Lev. 15:11, which required that the hands should be washed before every meal. Jesus and his disciples ignored this tradition as such, which had been handed down from the men of olden time.” Patzia writes that "Customs and beliefs that are handed down (Gk paradosis, “tradition”), such as the “traditions of the elders” referred to in the Gospels (Mt 15:2–3; Mk 7:5, 13) or the “human tradition” that Paul contrasts with a revelation from Christ (Col 2:8). Paul valued Christian traditions that he “received” (paralambano) from his early Christian predecessors and in turn “delivered” (paradidomi) to his congregations (1Co 11:23–25; 15:3–4). (Pocket Dictionary of Biblical Studies). Paradosis - 13x/13v in NAS - All translated tradition(s). (Note: 2 uses in Lxx Jer 32:4, 34:2, neither with same sense as used in the NT). Matthew 15:2 "Why do Your disciples break the tradition of the elders? For they do not wash their hands when they eat bread." 3 And He answered and said to them, "Why do you yourselves transgress the commandment of God for the sake of your tradition? 6 he is not to honor his father or his mother.' And by this you invalidated the word of God for the sake of your tradition. Mark 7:3 (For the Pharisees and all the Jews do not eat unless they carefully wash their hands, thus observing the traditions of the elders; 5 The Pharisees and the scribes asked Him, "Why do Your disciples not walk according to the tradition of the elders, but eat their bread with impure hands?" 8 "Neglecting the commandment of God, you hold to the tradition of men." 9 He was also saying to them, "You are experts at setting aside the commandment of God in order to keep your tradition. 13 thus invalidating the word of God by your tradition which you have handed down; and you do many things such as that." 1 Corinthians 11:2 Now I praise you because you remember me in everything and hold firmly to the traditions, just as I delivered them to you. Comment: Here paradosis refers to the inspired apostolic teaching of Paul which was passed on to the Corinthians and to which they were firmly adhering. Galatians 1:14 and I was advancing in Judaism beyond many of my contemporaries among my countrymen, being more extremely zealous for my ancestral traditions. Colossians 2:8 See to it that no one takes you captive through philosophy and empty deception, according to the tradition of men, according to the elementary principles of the world, rather than according to Christ. 2 Thessalonians 2:15 So then, brethren, stand firm (present imperative - command to keep on standing firm) and hold (present imperative - command to keep on holding firm) to the traditions which you were taught, whether by word of mouth or by letter from us. Comment: Again, here and in the following passage paradosis refers to the inspired apostolic teaching of Paul which was passed on to the Thessalonian believers and to which they were firmly adhering. In this verse Paul clearly shows that paradosis could be passed on to others either orally or in writing. 2 Thessalonians 3:6 Now we command you, brethren, in the name of our Lord Jesus Christ, that you keep away from every brother who leads an unruly life and not according to the tradition which you received from us. Related Resource: Tradition False zeal - A false zeal in religion is always, in some respect or other, a misdirected zeal, or a zeal not according to knowledge; a zeal seeking some false end, or, while proposing to itself a good end, seeking its promotion in some unauthorized way. Jehu had a good zeal, which he called zeal for the Lord of Hosts. His fault was not that he was too zealous, but that his zeal was really directed to his own advancement. The Jews, in the days of Christ, had a zeal for God; but it was so misdirected as to fire them with a frenzy to destroy the Son of God, and extinguish the Light of the world. There are countless forms of false zeal now at work; but, in all cases, they sin not by excess, but by misdirection. Some are flaming with a zeal to spread some of the corruption of Christianity, and to carry men away from its great and cardinal truths. Some are equally zealous to build up a sect or a party on other foundations than those which God has laid in Zion; and that which taints their zeal is the purpose to which they employ it, and not any excessive fervour of their zeal itself. (Dr. Bonar.) (The Biblical Illustrator) Galatians 1:15 But when God, Who had set me apart even from my mother's womb and called me through His grace, was pleased Amplified - But when He, Who had chosen and set me apart [even] before I was born and had called me by His grace (His undeserved favor and blessing), saw fit and was pleased
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MacArthur - No human explanation or influence could account for the 180 degree turnaround in Saul’s life. He had been like a runaway freight train that crushes everything in its path. He had lost control of his life and was without restraint. His legalistic zeal had put him on a headlong course of destruction from which no natural force short of death could have deterred him. His apostolic calling could only have been supernatural and sovereign, completely apart from human testimony or persuasion (though he may have heard much truth from the Christians he captured). (MacArthur New Testament Commentary – Galatians) Called (invited, summoned) (2564)(kaleo) in this context refers to God's effectual call in the sense of His choosing so that one might receive some special benefit or experience (salvation and apostleship). God's effectual call was realized on the Damascus Road (Acts 9:1-22). The Westminster Shorter Catechism states "Effectual calling is the work of God's Spirit, whereby, convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, He doth persuade and enable us to embrace Jesus Christ, freely offered to us in the Gospel." Called is aorist tense, a point in time in the past which referred his Damascus Road experience (Acts 9:1-9). In Romans Paul gives us the sequence o f God's work in salvation and these whom He predestined, He also called; and these whom He called, He also justified; and these whom He justified, He also glorified. (Ro 8:30+) Divine calling - A river flowing with rapid and majestic current to the sea would defy the efforts of the whole world to turn it back again to its source; yet, by the returning tide it is not only arrested in its course but driven up again with great rapidity towards its fountain head. It is thus that a sinner is stopped in his career of sin, and turned towards high and heavenly things. (Charles Simeon.) (The Biblical Illustrator) Lightfoot sums it up this way - ‘Then came my conversion. It was the work of God’s grace. It was foreordained, before I had any separate existence. It was not therefore due to any merits of my own, it did not spring from any principles of my own. The revelation of His Son in me, the call to preach to the Gentiles, were acts of His good pleasure. Thus converted, I took no counsel of human advisers. I did not betake myself to the elder Apostles, as I might naturally have done. I secluded myself in Arabia, and, when I emerged from my retirement, instead of going to Jerusalem, I returned to Damascus.’ Vine on through His grace - this sums up in one comprehensive word, a, the motive of God in His own good pleasure, b, the purposive act of God in setting Paul apart before his birth, and, c, his actual call of God in time. And as in his case so also in that of every one partaking of the salvation provided in the gospel, ‘grace reigns’. Lange on through His grace - The grace of God, as free (without any merit of ours) as it is mighty in working—it can change the hearts so fully, that the man throws himself into the directly opposite course.—It is God, who defines our life’s course: therefore, courage!—All depends on this, that the Son of God be revealed in us. Through His grace (charis) - The basis for God's calling of Paul was grace, God's unmerited love, kindness and favor (See Ro 8:30+, 2Ti 1:9+). Paul (like all of us) deserved death, but God called him to life and into a life of service as an apostle and proclamation of the life giving Gospel of grace. Martin Luther - “By the favor of God I, a wicked and cursed wretch, a blasphemer, persecutor, and rebel, was spared. Not content to spare me, God granted unto me the knowledge of His salvation, His Spirit, His Son, the office of an apostle, everlasting life.” Paul speaking. God not only pardoned our iniquities, but in addition overwhelmed us with blessings and spiritual gifts. Many, however, are ungrateful. Worse, by opening again a window to the devil many begin to loathe God’s Word, and end by perverting the Gospel....“Did God call me on account of my holy life? Or on account of my pharisaical religion? Or on account of my prayers, fastings, and works? Never. Well, then, it is certain God did not call me on account of my blasphemies, persecutions, oppressions. What prompted Him to call me? His grace alone.” (Galatians 1 Commentary) Ryken - This ("set apart") was a clever phrase because the Pharisees (Ed comment: Greek pharisaios is from Aramaic "peras" meaning to separate, taking on a different manner of life from that of the general laity) considered themselves set apart by keeping God's law. Paul had been a Pharisee himself, but God did not set him apart merely to keep the law after all; he set him apart to preach the gospel. Literally, he set him apart "from the womb." Paul was like some great Old Testament prophet (see Jer. 1:5): God claimed his life and ministry while he was still in his mother's womb. Many years later, when the time was right, God was pleased to call Paul "by his grace" (Gal. 1:15). Calling refers to the life events that lead a person to repentance for sin and faith in Jesus Christ. Such effectual calling is always by grace because the call shows God's undeserved favor. Yet calling also refers to God's special plan for someone's life work. What God had planned for Paul to do was to take the gospel to the Gentiles (Reformed Expository Commentary – Galatians) John
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MacArthur comments that "in me does not force us to interpret the revelation as a purely internal, subjective feeling but can mean “to me” and carry the idea of objective experience." (See Brown's note) NET Note says in me can also be translated "to me; the Greek preposition en can mean either, depending on the context." A T Robertson on in me - By "in me" (en emoi) Paul can mean to lay emphasis on his inward experience of grace or he may refer objectively to the vision of Christ on the way to Damascus, "in my case." Paul uses en emoi in this sense (in my case) several times (Galatians 1:24; 2 Cor. 13:3; Phil. 1:30; 1 Tim. 1:16). Once (1 Cor. 14:11) en emoi is almost equivalent to the dative (to me). On the whole Lightfoot seems correct here in taking it to mean "in my case," though the following words suit either idea. Certainly Paul could not preach Christ among the Gentiles without the rich inward experience and in the objective vision he was called to that task. (Galatians 1 Commentary - Word Pictures in the NT) Leon
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MacArthur adds that "obviously far too short a time to have been fully transformed from all his Jewish theology and tradition and fully instructed in the gospel." (MacArthur New Testament Commentary – Galatians) Acquainted (only NT use)(2477)(historeo from histor = one who knows by inquiry; English = history) means "to gain knowledge by visiting; to become personally acquainted with. (Vincent) To visit to get to know someone, in this case not just Peter but James (Gal 1:19).
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MacArthur explains that "Paul's point in this part of the letter was to affirm that he had received his gospel directly from the Lord, not from the other apostles. He only visited two of them for two weeks, and only after three years had elapsed since his conversion. Any accusation that he was a second-hand apostle, receiving his message from the Jerusalem apostles, was false." (MacArthur New Testament Commentary – Galatians) Paul speaks his oath in the sight of God, calling God to witness that he has a clear conscience in what he is recounting here following his conversion. Paul is making a detailed sketch here of his activity after conversion to show that the Judaizers are wrong in their accusations. Paul wants to absolutely contradict the false reports from the false teachers that he has received his gospel and his authority to preach from the apostles in Jerusalem. Campbell adds he did this "To stress the truth of what he had just said—no doubt in the face of a Judaizer’s charge that he had misrepresented his relationship to the apostles." (The Bible Knowledge Commentary) I assure you before God that I am not lying- This was a solemn oath given "Coram Deo," before the face of God, and was a common Jwish vow. Presumably the Judaizers had promoted various lies and falsehoods regarding Paul's dependence of the other apostles.