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Gal_1:23-24. Δέ ] places μόνον ἀκούοντες ἦσαν in correlation to ἤμην ἀγνοούμενος τῷ προσώπῳ ; it is not, however, to be understood as a mere repetition of the former δέ (Hofmann), for it introduces another[39] subject (Baeumlein, Partik. p. 97). The masculine refers to the persons of whom those ἐκκλησίαι consisted. See Pflugk, ad Eur. Hec. 39; Winer, p. 586 [E. T. 787]. The participle with ἦσαν , however, does not stand for the simple imperfect (Luther renders quite incorrectly, “they had heard”), but prominence is given to the predicate as the main point. See Pflugk, ad Eur. Hec. 1179. The clause expresses the sole relation in which they were to Paul; they were simply in a position to hear. “Rumor apud illos erat,” Erasmus. Comp. Vulgate: “tantum autem auditum habebant.”
ὅτι ὁ διώκων ἡμᾶς ποτε κ . τ . λ .] ὅτι is explained most simply, not by a supposed transition from the indirect to the direct form (so most expositors, including Rückert and Wieseler), but as the recitativum (Matthies, Schott, Hilgenfeld, Ewald, Hofmann), the use of which by Paul is certain not merely in quotations of Scripture, but also in other cases (Rom_3:8; 2Th_3:10). Moreover, the statement thus gains in vividness. In ὁ διώκων ἡμᾶς , ἡμᾶς applies to the Christians generally; the joyful information came to them from Christian lips (partly from inhabitants of Jerusalem, partly perhaps directly from Syrians and Cilicians). The present participle does not stand for the aorist (Grotius), but quite substantivally: our (former) persecutor. See Winer, p. 331 [E. T. 444]; Bremi, ad Dem. adv. Aphob. 17.
τὴν πίστιν ] never means Christian doctrine (Beza, Grotius, Morus, Koppe, Rückert, and others), not even in Act_6:7, where faith in Christ is conceived as the authority commanding submission (comp. on Rom_1:5); it denotes the faith—regarded, however, objectively. Comp. on Gal_3:2; Gal_3:23. He preaches the faith (in the Son of God, Gal_1:16), which formerly he destroyed. On the latter point Estius justly remarks, “quia Christi fidelibus fidem extorquere persequendo nitebatur.” Comp. Gal_1:13.
ἐν ἐμοί ] does not mean propter me (as was generally assumed before Winer), in support of which an appeal was erroneously made to Eph_4:1 et al.: for ἐν , used with persons, is never on account of (Winer, p. 363 [E. T. 484]); but it means, “they praised God on me,” so that their praise of God was based on me as the vehicle and instrument of the divine grace and efficacy (1Co_15:10). God made Himself known to them by my case, and so they praised Him; ὅλον γὰρ τὸ κατʼ ἐμέ , φησί , τῆς χάριτος ἦν τοῦ Θεοῦ , Oecumenius. Comp. Joh_17:10; Sir_47:6. See generally Bernhardy, p. 210; Ellendt, Lex. Soph. I. p. 598. It was not, however, without a purpose, but with a just feeling of satisfaction, that Paul added καὶ ἐδόξαζον ἐν ἐμοὶ τὸν Θεόν ; for this impression, which Paul then made on the churches in Judaea, stood in startling contrast to the hateful proceedings against him of the Judaizers in Galatia.
Mark further (in opposition to Holstein and others), how Gal_1:23 rests on the legitimate assumption that Paul preached in substance no other gospel than that which those churches had received from Jerusalem, although they were not yet instructed in the special peculiarities of his preaching; as, in fact, the antagonism between the Pauline teaching and Judaism did not become a matter of public interest until later (Act_15:1).
[39] Hofmann appeals to Eur. Iph. T. 1367. But in this, as in the other passages quoted by Hartung, I. p. 169, the well-known repetition of the same word with δέ occurs.