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R.C.H. Lenski · Citado em PreceptAustin
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Lenski adds that "Paul’s first drop of ink is a decisive, challenging contradiction: “Paul, an apostle not from men nor by means of man.” Men did not send and commission him. He is not the ambassador or representative of men. What he utters is not the word and the wisdom of men. The authority back of him and his message is not human." (The Interpretation of St. Paul's Epistles to the Galatians to the Ephesians and to the Philippians.) The salutation is found in Galatians 1:1-5 and sets the tone for chapter 1 and for the entire book. Galatians has been called a rough draft for his formal and far-reaching epistle to the Romans. In a sense it was a "rough" letter for the saints in Galatia who were being enticed by the Judaizers to "add to" the Gospel, which Paul quickly explains is another (false) gospel, not the true saving gospel. Pastor Rob Salvato says "false teachers distort the gospel in 3 ways: (1) Some twist the truth - make it say what it was never meant to say. (2) Some subtract from the truth. They’ll leave out crucial elements. (3) And some add to the truth – that was the tactic of the Judaizers. One Commentator described their message in this way: “Faith is fine – Jesus is good – the cross works – the blood helps – but it’s not enough to cover sin. To be dressed for heaven you’ve got to add to the wardrobe a few religious accessories – like Sabbath worship, or circumcision, or baptism, or monthly fasting, or weekly tithes, or daily devotions – this discipline, that sacrifice.” (Sermon Notes Galatians 1:1-5) John Phillips rightly remarks that "The letter not only was aimed at silencing the Judaizers but also was designed to define, once and for all, just exactly what Christianity really is." (Exploring Galatians: An Expository Commentary) Max Anders introduces Galatians - This land will remain the land of the free only as long as it is the home of the brave.” (Elmer Davis)....Sadly, many Galatian believers began believing...false teachers. They submitted to circumcision and other Old Testament laws to win God’s approval, gain eternal life, and mature in Christ. With all the external regulations, they felt like slaves as they tried meticulously to obey the law. Therefore, they were no longer free in Christ. Then “to the rescue” came Paul, the liberator. His “smoking gun” was a six-chapter defense of grace known to us as “Galatians.” In this letter, Paul went to the very fort of legalism and through closely reasoned biblical logic destroyed its errors. His bold defense of grace restored the Galatians and saved the early church from a cultic division. Because the message of Galatians frees Christians from the oppression of legalism, it has been called the “Magna Carta” of Christianity. Martin Luther, the father of the Reformation, loved Galatians and considered it the best of all books. He even compared his love for this book with his love for his wife, Katherine. Luther said, “The epistle to the Galatians is my epistle. To it I am, as it were, in wedlock. It is my Katherine.” (Holman New Testament Commentary) (ED: Galatians transformed Martin Luther's way of relating to God – and became the catalyst for the Protestant Reformation.) Philip Graham Ryken has an interesting note on the effect of Martin Luther's work on Galatians on John Bunyan - Through Martin Luther, the book of Galatians taught the same lesson to the great Puritan preacher John Bunyan (1628-1688). In his spiritual autobiography, Grace Abounding to the Chief of Sinners, Bunyan describes how a battered old copy of Luther's commentary came into his possession. He was surprised how old the book was, but he was even more surprised when he read it. He wrote, "I found my condition in his experience, so largely and profoundly handled, as if his book had been written out of my heart... I do prefer this book of Mr. Luther upon the Galatians (Reformed Expository Commentary – Galatians) Leon
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Lenski explains all the brethren who were with Paul - All these brethren are at Paul’s side, all of them know about the situation in Galatia, all of them know what Paul is writing, all of them agree with him and support him in all that he is writing. The Galatians are not to suppose that Paul is alone and writing by himself in a sort of private way. Nay, all the brethren with him, down to the last one, and “all” implies a goodly number, are backing Paul. (Ibid) Martin Luther notes that Paul "adds for good measure the argument that he does not stand alone, but that all the brethren with him attest to the fact that his doctrine is divinely true. “Although the brethren with me are not apostles like myself, yet they are all of one mind with me, think, write, and teach as I do.” (Galatians 1 Commentary) Brethren (80)(adelphos rom a = denotes unity + delphus = a womb) means brother or near kinsman. "Adelphós generally denotes a fellowship of life based on identity of origin, e.g., members of the same family. The members of the same Christian community are called brothers (Jn 21:23; Acts 9:30; Ro 16:14; 1 Cor. 7:12+)
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Lenski adds that "Paul’s violence against the Christians was so excessive because the church meant the death of Pharisaism. A converted Jew and Pharisee might live in the old Jewish way and freely choose to observe parts of the Mosaic law; but he would certainly give up the traditions of the elders as being mere useless and dangerous “commandments of men.” These very traditions were the apple of Paul’s eye; for them he wished to tear the church of God to pieces." Traditions (3862)(paradosis from paradidomi = deliver in teaching) means literally to give from the presence of, thus to give personally. It signifies an act of transmission or that which is transmitted and thus refers to that which is handed down or transmitted from generation to generation; injunction delivered or from one to another. It was used to refer to the Pharisaic traditions which had been engrafted on the Mosaic Law (Mt 15:2, 6; Mk 7:3, 13(. Paradosis "means literally “to give from the presence of,” thus “to give personally.” It signifies an act of transmission or that which is transmitted. In the New Testament it is used in the latter sense, without indicating the method of transmission or implying any lapse of time such as is usually associated with the English word tradition." (Wuest) In the NT, "tradition" is used of doctrine handed (passed) down from the Lord through the apostles, i.e. transferred (transmitted) as venerated tradition (1 Cor 11:2,23; 2 Thes 2:15, 3:6). But more often, 3862 (parádosis) is used of bogus religious traditions, like passed on by uninformed rabbis and over-zealous Pharisees, etc. (Mt 15:2,3,6; Mk 7:3,5,8,9,13; Col 2:8). In 2 Th 2:15+, "traditions" (3862/parádosis) include their written and oral aspects. "Tradition, in the scriptural sense, may be either written or oral. It implies (on the part of a teacher) that he is not expressing his own ideas, but is delivering or handing over (paradídōmi) a message received from some one else. See 1 Cor 11:23+. The prominent idea of parádosis is therefore that of an authority external to the teacher" (Vincent) HELPS says - Reflection: Religious traditions are good when they are loyal to Scripture. Otherwise tradition degenerates into a powerful enemy of the Church – like the Judaism of Jesus' day with its many (unjustified) religious fabrications and exaggerations. Such religious tradition became a huge hindrance to true spirituality, so Jesus sharply rebuked it.True theology replaces the "good" with the better – which always subordinates religious traditions to Scripture (not the other way around)! THOUGHT - As an aside, whenever I hear the word "Tradition" I recall one of the most memorable songs from the musical Fiddler On The Roof in the Prologue of Act One where “Tradition” introduces the story of a Jewish family and community living in the small village of Anatevka, Russia, during the harsh era of Tsarist rule (Watch the youtube version of Tradition - you'll love it). The main character, Tevye, complains to God about the difficulty of being a “chosen people” during an era of pogroms the systematic elimination of Jewish villages. He concludes, however, that without tradition their lives would be as unsteady as a “fiddler on the roof.” Tradition plays a role in the Jewish community and in all of our lives. Customary ways of thinking and acting give structure to daily living and a sense of connection from one generation to the next.
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Lenski says: This solemn assurance is called forth by the insinuations and falsifications of the Judaizers who used all that they had heard about Paul in order to discredit him. Some of the Galatians might ask: “Is that really all there was to that visit in Jerusalem?” Paul gives the most solemn answer as if he were before God’s own judgment seat. He is writing them the facts, the entire truth without a falsehood. John Eadie - Augustine, in loc., enters into the question of the lawfulness of swearing. One can scarcely suppose that the apostle would have used this solemn adjuration, unless the statement had been liable to be questioned, or a different account of his early Christian history had been in circulation. It would seem that a totally different account of his visits to Jerusalem after his conversion, and of the relation he sustained to the elder apostles, had been in use among the Judaists, to undermine his independent authority and neutralize his teaching. And because what he now tells would contradict received opinion as to his earlier actings and journeys, he confirms what he says by a virtual oath (Galatians 1 Commentary) John Brown - This is a plain intimation that oaths, on proper occasions, are not unlawful. We have similar declarations equivalent to oaths, Rom. 1:9; 2 Cor. 1:23; Rom. 9:1; 2 Cor. 11:31; 1 Thess. 2:5. (Brown) Paul repeatedly stated that he was not lying, but that his teaching came directly from God (Ro 9:1; 2 Cor. 11:31). Romans 9:1 I am telling the truth in Christ, I am not lying, my conscience testifies with me in the Holy Spirit, 2 Corinthians 11:31 The God and Father of the Lord Jesus, He who is blessed forever, knows that I am not lying.
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Lenski says: Instead of running down Paul as the Judaizers in Galatia did all these churches went on glorifying God “in connection with me,” . . . All these, mark it, were Jewish churches who also had received all their news about Paul from Jerusalem itself, the very seat of the Twelve. What more can the Galatians ask? Thus by a simple recounting of the historical facts Paul sets before the Galatians what they should never have allowed anyone to make them doubt: he had his gospel directly from God and Christ, by revelation and not at secondhand, the identical gospel of all the other apostles, of all the churches in Judea. Glorifying (1392)(doxazo from doxa = glory) has a secular meaning of to think, suppose, be of opinion, but generally is not used in this sense in Scripture. Doxazo means to praise, honor or magnify (Mt 5:16; 6:2; Lk 5:25f; Ac 11:18; Ro 11:13; 1 Cor 12:26; 1 Pt 4:16) and to clothe in splendor, glorify (John 8:54; 13:31f; 17:1, 4; 21:19; 2 Cor 3:10; 1 Pt 1:8; of life after death John 12:16, 23; Ac 3:13; Ro 8:30) Glorifying (doxazo in the imperfect tense = over and over and over they were glorifying) God - Paul fulfilled his purpose to bring glory to God and so should we (cf Mt 5:16+, Php 2:14-15+). THOUGHT - To whom does your ministry draw attention? Yourself? God? See F B Meyer's story below. Swindoll - To give glory to God is to believe in Him and to regard Him as the only wise, righteous, merciful, and almighty God. It means acknowledging Him as the only Source and Donor of every good and perfect gift. “Worshiping God,” Luther believed, “is nothing else than glorifying God,” and glorifying God is to be the chief aim of Christians. (Understanding Christian theology) As Dunnam says "To the degree that we are as Christ, to that degree God can be glorified in us." Because of me (literally "in me") - This prepositional phrase is translated with a causal force ("because of me") which conveys the sense of on account of what God had done to Paul, and was doing through Paul. THOUGHT - Paul's life gave powerful testimony of the power (dunamis) of the Gospel to save from the "uttermost to the guttermost" which stimulated the saints to give all the glory to God! Is your (my) life giving testimony to others (both lost and saved) of the power (dunamis) of the Gospel to save (Ro 1:16+), not just at the point of conversion (justification - Past tense salvation), but to save daily, even moment by moment (sanctification - Present tense salvation)? Applying Acts 1:8+ to our lives, even as Jesus called His 11 followers to be witnesses, so too He calls us to be witnesses of His glorious Gospel but realizing that we can only obey our Lord by continually acknowledging our absolute [100%] need for the enabling power of the Holy Spirit to live such radiant Gospel centered, Christ exalting lives that God is greatly glorified (cf Mt 5:16+). John Eadie comments on the phrase "in me" - The change wrought within him, with its marvelous and enduring effects-they glorified God. Not only did his conversion give them occasion to glorify God, but they glorified God working in him, and in him changing their malignant and resolute persecutor into a bold enthusiastic preacher. They were thankful not simply because persecution had ceased, but they rejoiced that he who did the havoc was openly building up the cause which he had laboured to overthrow. On hearing of a change in so prominent and terrible an adversary-a change not leading merely to a momentary check or a longer neutral pause, but passing into unwearied activity, self-denial, and apostolic pre-eminence-they glorified God in him, for in him God's gracious power had wrought with unexpected and unexampled might and result. They did not exalt the man, though they could not but have a special interest in him; but they knew that by the grace of God he was what he was (1Cor 15:10). If the churches even in Judea were so grateful to God for His work in Paul, were they not a rebuke to the Judaizers, who now questioned his apostleship and impugned his teaching? (Galatians 1 Commentary) David Guzik sums up this section noting that "After his conversion, Paul was an anonymous Christian for many years. Paul’s status as unknown is certainly different from our own habit of puffing up any prominent convert as soon as they come to Jesus. Paul was happy and well served to spend many years in obscurity before God raised him up.. In this whole section, Paul showed that there was enough contact between him and the other apostles to show that they were in perfect agreement, but not so much that it showed that Paul got his gospel from them instead of God.. Paul’s whole point in the second part of this chapter is important. His gospel was true, and his experience was valid, because it really came from God. It is fair for every Christian to ask if their gospel has come from God (ED: VIA HIS WORD OR HIS GOSPEL MESSENGERS OF COURSE), or if they have made it up themselves. Each should examine if their Christian experience has come from God, or if they have made it up themselves. The questions are important because only what comes from God can really save us and make a lasting difference in our lives." (Galatians 1 Commentary)