Galatians 1

PAul an Apostle, not of men, neither by man The term Apostle in its native signification signifieth no more then one sent, in its Ecclesiastical use, it signifies one extraordinarily sent to Preach the Gospel; of these some were sent either more immediately by Christ, (as the twelve were sent, Matth. 10.1. Mar. 3.14. Luk. 9.1.) or more mediately, as Matthias who was sent by the suffrage of the other Apostles to supply the place of Iudas, Acts 1.25, 26. and Barnabas and Sila and others were. Paul says he was sent not of men, nor by men, that is, not merely; for he was also sent by men to his particular Province, Acts 14. but he was, but by Jesus Christ, and God the father, who raised him from the dead immediately sent by Iesus Christ, (as we read Acts chap. 9. and 26.14, 15, 16, 17. of which also he gives us an account in this Chap. v. 15, 16, 17.) And by God the Father also, who he says raised Christ from the dead. By this phrase the Apostle does not only assert Christs Resurrection, and the influence of the Father upon his Resurrection, (though he rose by his own power, and took up his own Life again, and was also quickned by the Spirit;) but he also shows a specialty in his call to the Apostleship. As it differed from the call of Ordinary Ministers, who are called by men, (though their Ministry be not merely of men;) so it differed from the call of the rest of the Apostles, being made by Christ not in his state of humiliation, (as the twelve were called, Matth. 10.) but in his state of Exaltation; after he was raised from the dead, and sate down on the right hand of God..

And all the brethren which are with me, unto the churches of Galatia He writeth not only in his own name, but in the name of all those other Christians that were with him in the place wher he now was; (whether Rome or Corinth, or some other place is incertain:) with whose consent and privity probably he wrote, possibly at their instigation, and whose common consent in th t Doctrine of Faith which he handleth, (as well as in other things about which he writeth) he here declareth. Some hink that the Apostle forbears the term Saints, or Sanctified in Christ Iesus, &c. commonly used in his other Epistles, because of that Apostacy for which he designed to reprove them; but it is implyed in the term Churches. Galatia was a large Countrey, and had in it many famous Cities; it was neither wholly Christian, nor yet such, as to the major part; but there were in it several particular Congregations of Christians, which he calleth Churches, (every Congregation of Christians using to meet together to Worship God, being a Church, a particular Church, though all such Congregations make up but one Vniversal Visible Church.) Nor, being guilty of no Idolatry, though corrupted in some particular points of Doctrine, and those of moment, does the Apostle deny them the name of Churches, though he sharply rebuketh them for their errors.

Grace be to you, and peace from God the father, and from our Lord Jesus Christ A common, as well as Religious and Christian form of salutation; Pauls mark in every Epistle, and used by him without any variation, (except in his Epistles to Timothy and Titus, where he only adds Mercy, &c.) the want of which, as also of his name, offers some grounds to doubt whether he wrote the Epistle to the Hebrews, Paul had used it in the beginning of his Epistles to the Romans, and both the Epistles to the Corinthians; (see the Notes on Rom. 1.7. 1 Cor. 1.3. 2 Cor. 1.2.) It teaches us in our common discourses whether Epistolary, or otherwise, to speak to our Friends like Christians, who understand and believe that the Grace, Mercy, and Peaçe from God, are the most desirable good things..

Who gave himself for our sins Which Christ, though he was put to death by Pilate and the Iews, yet he was not compelled to dye; for Iohn 10.17. he laid down his life, no man took it from him. Sometimes it is said, he died for our sins, as Rom. 5.8. sometimes that he gave himsel, (meaning to death;) as in Eph. 5.2.25. 1 Tim..6. Tit. 2.14. he was given by his Father, and he gave himself by his own free and spontaneous act. For our sins, must be interpreted by other Scriptures; here is the defect of a word here, which the Socinians would have to be Remission; others Expiation (of which Remission is a consequent.) Both doubtless are to be understood, and something more also, which is expressed in the following words of the verse. Remission of sins is granted to be the effect of the death of Christ, but not the primary and sole effect thereof; but consequential to the propitiation mentioned, Rom. 3.25. The Redemption, Eph. 1.7. The Sacrifice, Heb. 10.12. both which Texts show the absurdity of the Socinians, in quoting those Texts to favour their notion of Christs dying for the Remission of our sins, without giving the Justice of God satisfaction: And though some other Texts mention Christs dying for our sins, without mention of such Expiation, Propitiation, Redemption or Satisfaction; yet they must be interpreted by the latitude of the end of Christs death (expressed in other Scriptures) relating to sin., that he might deliver us from this present evil world Which is not only Expiation, and Remission, but the delivery of us from the lusts and corruptions of this present evil World. The Apostle here decyphers this World, by calling it present and vil; by the first, he hinteth to us, that there is a world to come, by the latter he shows the sinful practises of the greatest part of men, (for by World he means the corruption of persons living in the World,) they are evil; and this was one end of Christs death to deliver his Saints from their evil practices and examples, thus, 1 Pet. 1.18. we are said to be by the blood of Christ Redeemed from a vain conversation received by Tradition from our Fathers. This (he says) was done, according to the will of God and our Father according to the Will of God; the Greek word is, not, the will of God is his Decree, Purpose or good Pleasure, so as it signifieth both his eternal purpose, (according to Eph. 1.4.) and his present pleasure or consent. I see no ground for the Socinian criticisme, who would have us understand by it, Gods Testament or present will for things to be done after death, the word importeth no more then Gods eternal purpose, as to the Redemption of man by the Blood of Christ, and his well pleasedness with his undertaking and performance of that work, this God, he calleth Our Father, not with respect to Creation so much as Adoption..

To whom be glory for ever and ever. Amen To which Father (yet not excluding the Son,) for so great benefits bestowed upon us, be honour, and praise, from age to age, and to all eternity: the term Amen, being always used in Scripture either as a term of Assertion to aver the truth of a thing, or as a te m of wishing, may here be understood in either, or both senses; the Apostle using it either to assert, the glorifying of God to be our duty, and an homage we owe to God; or to signifie his hearty desire, that this homage may from all hands be paid unto him..

I marvel that ye are so soon removed from him that called you unto the grace of Christ The Apostle here beginneth the matter and substance of his Epistle, with a reprehension of this Church; which in some things is much qualified, in other things much aggravated. His expressing his reproof by the word marvel, has in it something of mitigation, and signifieth his better hopes concerning them. The term removed, also mollifies the reproof, the Apostle thereby rather charging their Apostacy upon their seducers, then upon them who were seduced, (though they were not to be excused for their so yielding to the temptation, and that in so short a time, either after their first conversion, or after the first attempts upon them to seduce them) and herein was the aggravation of their guilt, that they very little resisted the temptation, but were presently overthrown by it. But it was a greater aggravation of their guilt, that they suffered themselves to be removed from him that called them. Interpreters doubt whether this be to be understood of God, or of Paul; and if of God, whether of the first or of the second person. That which inclineth some to think that Paul meant himself, was his instrumentality in the conversion of these Galatians; and his complaints of them in this Epistle, for their deserting his Doctrine and alienation from him: but then the substantive to the participle must be understood, and the call must be understood of the external call only, by the Ministry of the word. It therefore seemeth rather to be understood of God; the Apostles generally ascribing calling to God; chap. 5.8. 1 Thess. 5.24. 2 Thess. 2.14. 1 Pet. 1.2.15. 2 Pet. 1.3. Nor does it seem proper to refer the action to Christ, because the Apostles ordinarily ascribe calling to the first person in the Trinity, calling us by Christ, as Rom. 8.30. 2 Thess. 2.13, 14, 16. 2 Tim. 1. 9. 1 Pet. 5.10. besides the Grace of Christ is here made the term to which they are called. And though this would supply the participle with a substantive in the Text, without understanding one, yet it seems both too remote, and also to alter the sense of the Text; making it to run thus, from Christ that called you unto Grace, instead of him that called you to the Grace of Christ. By which Grace the Apostle doubtless means not the Doctrine of the Gospel only, (though that be sometimes called Grace,) but all the benefits of the Gospel, Iustification, Reconciliation, Adoption: which are all properly called the Grace of Christ as being the purchase of his blood., unto another gospel To another Gospel, that is to the imbracing of other Doctrine, differring from the Doctrine of the Gospel, though it be brought to you by seducers under that notion: showing you another pretended way of Salvation then by the merits of Jesus Christ, whereas God has given no other name under heaven, neither is there Salvation in any other, Acts 4.12..

Which is not another Another Doctrine it is, but another Doctrine or glad tidings of Salvation, or another Gospel of Christ, it is not; for there is no other., but there be some that trouble you and would pervert the gospel of Christ In and by the new notions they bring they do but trouble you, and pervert the true Doctrine of the Gospel; though they use the name of Christ, and of his Gospel they do it falsly; for by making the works of the Law, and the observance of them necessary to be by you observed in order to your Salvation, they quite destroy and pervert the glad tidings of Salvation; viz. that we are saved by Christ alone, and aith in him, and by a Righteousness without these works..

But though we, or an angel from heaven, preach any other gospel to you, then that which we have preached to you, let him be accursed.

As we said before, so say I now again, If any man preach any other gospel unto you, then that you have received, let him be accursed The Apostle, by this vehement expression, does no more suppose it possible that an heavenly Angel should publish to them any other way of Salvation then what he had published, then that he himself might so contradict his own Doctrine. He only by it declares his certainty of the truth, which he had delivered to them; it was not to be contradicted either by Man or Angel; and further teacheth us, that additions to the Doctrines of the Gospel, make another Gospel. God neither allowing us to add to, nor to diminish from Divine Revelations, for of this nature were the corruptions crept into this Church. These seducers owned Christ and the Doctrine of the Gospel; only teaching the Jewish circumcision, and other ceremonial Rites, as necessary to be observed in order to peoples salvation; they made the pretended Gospel (which they taught) to be another Gospel then that which Paul had preached, and which believers in this Church had received. In saying let him be accursed, he also says that he who does this shall be accursed; for the Apostle would neither himself curse, nor direct others to curse, whom he did not know the Lord would curse, and look upon as cursed. These two verse look dreadfully upon the Papacy, where many Doctrines are published, and necessary to be received, which Paul never Preached, nor are to be found in any part of Divine Writ..

For do I now persuade men, or God? There is an Emphasis in the particle now, since I became a Christian, and was made an Apostle; while I was a Pharisee I did otherwise, but since I became an Apostle of Jesus hrist, do I persuade you to hear what men say, or what God says? Or (as others) do I persuade the things of men, their Notions and Doctrines, or the things of God? Or do I in my preaching aim at the gratifying or pleasing of men, or the pleasing of God? or do I seek to please men The last is plainly said in the next words, which must not be understood in the ull latitude of the terme, but restrainedly, do I seek to please and humour men in things wherein they teach and act contrary to God? It is the duty of inferiours to please their Superiours, and of all good Ministers and Christians, to please their Brethren, so far as may tend to the advantage of their Souls; or in civil things, so as to maintain a friendly and peaceable Society; but they ought not to do any thing in humour to them, by which God may be displeased: In which sense it is that the Apostle adds,? For if I yet pleased men, I should not be the servant of Christ For if I pleased men, that is, in saying as they say, and doing as they do, without regard to pleasing or displeasing of Christ, I should not show my self the servant of Christ, for his servants we are whom we obey, and our Lord has taught us, that no man can serve two Masters, (that is, commanding contrary things)..

But I certifie you, brethren, that the gospel which was preached of me, is not after man He calls them Brethren, though some of them were revolted, because they owned Christ, and makes known, or declares to them, (so the word is Translated, Luke 2.1. John 15.15. and 17.26.) that the Doctrine of the Gospel, which he had preached unto them, was no humane invention, or fiction, nor rested upon humane authority, but was from God, immediately revealed to him, and herein he reflecteth upon the false Teachers that had seduced them, and in order to that, vilified him, as being but a Disciple to some other of the Apostles, yet teaching otherwise then they taught. I would have you know (says he) that it is otherwise, the Gospel which I preached is not after man. He fully openeth his own meaning in this phrase, in the next words..

For I neither received it of man Not of man, as my first and sole Instructor, not only at second hand, from Peter, James or John, as the false teachers had suggested, nor was I taught it otherwise then, neither was I taught it, but by the revelation of Jesus Christ by the immediate Revelation of Jesus Christ. Revelation signifieth the discovery of some thing which is secret; (as the Gospel and Doctrine of it, is called a mystery bid from ages) It may be objected that Paul was instructed by Ananias, Acts 9.16, 17. But this prejudiceth nothing the truth of what the Apostle says in this place, neither do we read of much that Ananias said to him in a way of instruction; it is only said, that he laid his hands on him, and he was filled with the Holy Ghost. When, or where he had these revelations, the Apostle says not, probably while he lay in a trance, blind, and neither eating nor drinking for three days, Acts 9.9. Others think it was when he was caught up into the third Heaven, 2 Cor. 12.2. Certain it is that St. Paul had revelations from Christ, Acts 22.15, 16. and 26.17, 18 Revelation signifies an immediate conveying of the knowledge of divine things, to a person without humane means; and in that Paul ascribes the Revelation of the Gospel to Jesus Christ, he plainly asserts the Divine Nature of the Lord Jesus Christ..

For ye have heard of my conversation in times past, in the Jews religion, how that beyond measure I persecuted the Church of God, and wasted it It will be no difficult thing for you to believe, that I had never preached the Gospel without a Divine Revelation of the truth of it, if you do but reflect upon my former conversation, for you cannot but have heard, that I was born a Iew, Educated in the Iewish Religion, and was a zealous defender of it, so as I persecuted the Christians beyond measure. This unmeasurable persecution is expressed by Luke more particularly, Acts.3. He made havock of the Church, entering into every house, and ha ing men, and women he committed them to prison, and 9.1. He breathed out threatnings and slaughter against the disciples of the Lord, &c. He wasted the Church like an enemy that useth fire and sword, and all means to destroy. The word here used is, which signifies to make a devastation, the word used in Acts 8. is: Both words signifie the most ruinating hostile actions, and this he says was his conversation, or constant practice, so as they might reasonably think, that something more then humane had made a change in him, that he should now be a preacher of that Doctrine, which he had before so abominated, as that his whole business was to root out those that profest i.,

And profited in the Jews religion above many, my equals in my own nation The word here used and Translated profited, may be interpreted either of his own personal proficiency, and go ng on in the Iewish Religion, or of his propagating of it, and making that to go on, which seemeth to be the sense of the same word, 2 Tim. 2.16. And it is observed, that Active Verbs in the Gr. in imitation of the Heb. Con. Pi il. sometimes signifie to do ones self an action, sometimes to make others to do it; and Pauls wasting the Christian Church had a rational tendency to uphold and propagate Iudaism, the propagation of which was the end designed by it; this he says he did, above others of his countrymen, that were his equals in years. By this also he lets them know, that his persecuting the Christian Church was not a passionate act, or for a gain to himself, but from an erroneous judgment, he verily thought that he ought to do wha he did, against Jesus of Nazareth, and his Disciples., being more exceeding zealous of the traditions of my fathers He addeth, that he was more exceedingly zealous of the Traditions of the Father By which he understands not only the Rites of the Ceremonial Law, but the whole body of their Constitutions, which the ulers of that Church had made, under the notion of sep menta Legis, hedges or fences to the Lawes of God; to keep men at a distance from the violation of them, and other constitutions also, of which they had innumerable. Paul was a Pharisee, (the Son of a Pharisee, Acts 23.6.) bred up at the feet of Gamaliel; (one of the Doctors of their Law) this was the strictest Sect (for Ceremonies) of their Religion; and this his zeal for Traditions, is that which he calleth a progress, or profiting in the Iewish Religion, and was a cause of the propagation of that Religion..

But when it pleased God who separated me from my mothers womb Here are two acts predicated of God, with relation to Paul, the first is a separating of him from the womb; the same was said of two of the great Prophets, Isaiah and Ieremiah, Isa. 49.1. Ier. 1.5. The Apostle here is not speaking of Gods decree, predestinating him to Eternal Life, but of his determining him to the work of an Apostle. God predetermineth men to the stations they shall take up in the World; especially such who are to take up stations, wherein they are to be eminently useful and serviceable to him., and called me by his grace The second act predicated of God is his calling of Paul; This is an act in time, and lyeth much in the preparing of persons for the work allotted to them, and in inclining the heart to it. Thus God called Paul, fitting him for the work of the Ministry, and inclining him to it to which he added his immediate command from Heaven, that he should go and preach the Gospel. Both these acts of God are ascribed to his good pleasure, and grace, nothing but his mere free love, and favour moving him, either to separate, or to call Paul to this high and great employment.,

To reveal his Son in me, that I might preach him among the heathen When it pleased God to discover Christ his Son (by an Eternal Generation) to me, whom neither naturally, nor from any instruction in my Education, was acquainted with any thing of Christ; but according to the common prejudices of those of my own Country, looked upon him as a mere man, and an Impostor; and also revealed to me the end of that discovery, not only that I my self should receive and embrace him, but that I should publish him amongst the Heathens, (where he intimates the specialty of his Separation and call); I (says he) immediately advised with no mortal man living, (for that is signified by Flesh and Blood, Mat. 16.17. 1 Cor. 15.50.) but resolved with my self to address my self to that work and employment to which I had such a special call from God., immediately I conferred not with flesh and blood b.

Neither went I up to Jerusalem, to them that were apostles before me As Ierusalem was the place for the Oracle of the Law, under the Old Testament; so it also was for the Gospel upon the first publication of it. There the Disciples were, they returned thither after they had seen Christ ascend to Heaven, Luke 24.52. from thence they were not to depart, but to wait there for the promise of the Father, Acts 1.4. There the Holy Ghost came down upon them, chap. 2. there they continued till the persecution scattered them; there was the Colledge of the Apostles. Paul says that upon his Conversion, he did not go up thither, nor till three years after, (as he tells us in the next verse); but he, but I went into Arabia went into Arabia, amongst the Heathens, and the most wild and barbarous Heathens, (for such were the Arabians.) Luke in the Acts tells us nothing of this. From hence it was easie to conclude, that Paul had not his Commission from the other Apostles that were before him, for he saw none of them till he had been a preacher of the Gospel to the wild Arabians three years., and returned again unto Damascus e. And then he returned to Damascus; the word is, which is by some observed to signifie his being compelled to return, (as they judge) by some persecution raised amongst the Heathens; but of this the Scripture says nothing.

Then after three years, I went up to Jerusalem to see Peter, and abode with him fifteen days These three years were spent partly in Arabia, partly Damascus, whither he returned; and his being there, was not idle, but as Luke informes us, preached Christ in the Synagogues, Acts 9.20, 22, 26. confounded the Iewes, proving that this was the very Christ, which made the Iewes take counsel to kill him: Here it was that he escaped them, by being let down over the wall in a basket. Then he went to Ierusalem, where his Conversion, and call to preach the Gospel was not heard of, (possibly in regard of the remoteness of Arabia, where he had spent most of those three years; or in regard of the troubled state of the Church at Ierusalem at this time,) insomuch that the Disciples were afraid to admit him to join with them, until Barnabas had given Testimony concerning him, Acts 9.27. He tells us here that he stayed there but fifteen days; during which time, Luke Acts 9.29. tells us, he spake boldly in the name of the Lord Iesus, and disputed against the Grecians..

But other of the apostles saw I none, save James the Lords brother The Apostles were at this time scattered, either through the persecution, or, for the fulfilling of the work of their Apostleship; so as probably there were at this time no more of the Apostles at Ierusalem except Peter, and Iames the Less, the Son of Alpheus who is here called the Brother of our Lord (as is generally thought, according to the Hebrew idiom, who were wont to call near Kinsmen, Brethren). Upon another journey which Paul made to Ierusalem, he saw others, (as we shall hear in the next chapter); but that was several years after this his first journey thither..

Now the things which I write unto you, behold, before God I lie not Whether those words [before God] make this sentence an Oath, is not material to determine, they are either an Oath, or a very serious Asseveration. If the Apostle designed to call God for a witness, to the correspondence of his words, with the truth of the things he had spoken, they make up an assertory Oath, which was lawful enough (though privately taken) in so serious a matter as this, where the Apostle is vindicating his Apostleship; from some Acts of which probably he had no Witnesses at hand to produce; but they may be understood (by the supplement of, I speak, or I say this) only as a form of serious assertion, to confirm the truth of what he asserted. He minds them, that he was sensible of Gods presence in all places, and particular taking notice of the things spoken; as being spoken before him, who knew that what he spake was truth..

Afterwards I came into the regions of Syria, and Cilicia After that I came from Ierusalem, I came into the Country of Syria, probably not to Damascus, the chief City of Syria, (where he had so narrow an escape in a basket) but into the Country parts of Syria; (for Syria lay in the way betwixt Iudea and Cilicia.) It appeareth by Acts 9.30. that Paul was designed for Tarsus, his Native place; where we are also told, that the Brethren conducted him to Cesarea, which stood upon the confines of Syria. It is probable that he stayed some time at Tarsus; for there Barnabas found him, Acts 11.25, 26. and brought him to Antioch; so that Paul had but fifteen days at Ierusalem to converse with the Apostles, and in that time he saw none of them, but Peter, and Iames the Son of Alpheus..

And was unknown by face unto the churches of Judea, which were in Christ To be in Christ ignifieth, 1. Their being Christians indeed; they having received Christ by a true and lively Faith, and given themselves to the obedience of his Precepts. In this sense the Apostle says, if any man be in Christ he is a new creature. 2. Their being Christians in name, by Baptism and outward profession. These Churches are said to be in Christ in this latter sense. We have a parallel Text, 1 Thess. 2.14 They do not judge improperly, who think that by Iudea here, is not meant the Province, but the whole Country of Iudea; which comprehended not Iudea only, but Samaria and Galilee. Iohn Baptist and our Saviour, (who both mostly preached in Galilee) had prepared their due matter for Gospel Churches. Peter and Iohn, and Philip, preached the Gospel in many Villages of the Samaritanes, Acts 8.25, 40. Of all these Churches Paul speaks; telling us, he was personally unknown unto them. So far he was from learning the Christian Doctrine from the Apostles, or them..

But they had heard only, That he which persecuted us in times past, now preacheth the faith which once he destroyed Though those Churches in the country of Iudea, had never seen Pauls person, yet they had heard of him. 1. That he had been a persecutor of those which professed the Doctrine of the Gospel, (which he here calleth the Faith, it being the object, and the means of Faith). 2. That there was such a change wrought in him, as that he was now become a preacher of that Doctrine, for the profession of which he had formerly sted and destroyed the Churches of Chri..

And they glorified God in me And they praised God on his behalf, for working so great a change in him..