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NASB (UPDATED) TEXT: Gal_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.
Gal_1:1 "Paul" Saul of Tarsus is first called Paul in Act_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.
1. 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
2. passages where Paul calls himself the "the least of the saints" because he persecuted the Church as in Act_9:1-2 (cf. 1Co_15:9; Eph_3:8; 1Ti_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. 2Co_11:5; 2Co_12:11; 2 Cor. 15:10).
▣ "an apostle" "Apostle" comes from one of the Greek words "to send" (apostellô). Jesus chose twelve of His disciples to be with Him in a special sense and called them "Apostles" (cf. Mar_6:30; Luk_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.
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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"
This underscores one of Paul's major emphases, that his apostleship originated from a divine, not human, source (cf. Gal_1:12; Gal_1:16). The false teachers may have alleged that Paul received his gospel from: (1) the Twelve in Jerusalem (cf. Act_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 Act_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. Mat_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 (see hyperlink below), 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. 1Th_1:1; 1Th_3:11; 2Th_1:2; 2Th_1:12; 2Th_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.
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▣ "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. 2Co_4:14; Act_2:24; Act_3:15; Act_10:40; Rom_6:4; 1Pe_1:21). In Rom_8:17 it is God the Spirit who raises Jesus from the dead. However, in Joh_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.
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Gal_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; Gal_4:12; Gal_5:11; Gal_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. 1Pe_1:1), and make the date of this epistle in the middle 50's a.d. Act_26:6; Act_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, 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.
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Gal_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.
▣ "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; Exo_21:4; 2Sa_2:7; and Mat_6:24; Joh_4:11; Joh_9:36). However, it also came to refer to Jesus as God's Sent One, the Messiah (cf. Joh_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. Exo_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
1. 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. Psalms 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: (1) God (i.e., Elohim) as the creator of the universe (the physical) and (2) God as the special creator of humanity (i.e., YHWH). Gen_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.
2. In Gen_4:26 it is said "men began to call upon the name of the Lord " (YHWH). However, Exo_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 Exo_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; Gen_27:36; Gen_29:13-35). There have been several theories as to the meaning of this name (taken from IDB, vol. 2, pp. 409-11).
a. from an Arabic root, "to show fervent love"
b. from an Arabic root "to blow" (YHWH as storm God)
c. from a Ugartic (Canaanite) root "to speak"
d. following a Phoenician inscription, a causative participle meaning "the One who sustains," or "the One who establishes"
e. from the Hebrew Qal form "the One who is," or "the One who is present" (in future sense, "the One who will be")
f. from the Hebrew Hiphil form "the One who causes to be"
g. from the Hebrew root "to live" (e.g., Gen_3:20), meaning "the ever living, only living One"
h. from the context of Exo_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. 67
The 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)
3. As with 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.
a. YHWH – Yireh (YHWH will provide), Gen_22:14
b. YHWH – Rophekha (YHWH is your healer), Exo_15:26
c. YHWH – Nissi (YHWH is my banner), Exo_17:15
d. YHWH – Meqaddishkem (YHWH the One who sanctifies you), Exo_31:13
e. YHWH – Shalom (YHWH is Peace), Jdg_6:24
f. YHWH – Sabbaoth (YHWH of hosts), 1Sa_1:3; 1Sa_1:11; 1Sa_4:4; 1Sa_15:2; often in the Prophets)
g. YHWH – Ro‘I (YHWH is my shepherd), Psa_23:1
h. YHWH – Sidqenu (YHWH is our righteousness), Jer_23:6
i. YHWH – Shammah (YHWH is there), Eze_48:35
Gal_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:
1. His substitutionary death on our behalf (cf. Rom_4:25; Rom_5:6; Rom_5:8; 1Co_15:3; 2Co_5:14; 2Co_5:21)
2. 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
3. His mission was in obedience to the eternal, redemptive plan of God. He came to die (cf. Gen_3:15; Isa_53:4; Isa_53:10; Mar_10:45; Joh_3:16; Act_2:22-23; Act_4:27-28; 2Co_5:21; 2Ti_1:9; 1Pe_1:20 and Rev_13:8). See Special Topic: YHWH's ETERNAL REDEMPTIVE PLAN at Gal_1:7.
"Wicked" is placed in an emphatic position which conveys the idea that "this is an evil, godless age" (cf. Joh_12:31; 2Co_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 Mat_12:32; Mat_13:39; Mat_28:20 and other passages in the NT. Although Jesus has ushered in the New Age, it has not yet been fully consummated.
▣ "who gave Himself for our sins" The word "gift" is a metaphor for God's initiating, free grace toward sinful humanity.
1. Jesus gave Himself, cf. Mat_20:28; Luk_22:19; Gal_1:4; 1Ti_2:6
2. God gave His Son for the world to be saved, cf. Joh_3:16; 1Jn_4:10
3. Jesus is the gift of God, cf. Joh_4:10; Rom_5:15; 2Co_9:15
4. justification by grace through faith in Christ is the gift of God, cf. Rom_3:24; Eph_2:8
NASB, NIV"rescue us"
NKJV "deliver us"
NRSV "to set us free"
TEV "to deliver us"
NJB "to liberate us"
This is an aorist middle subjunctive. In Act_7:10; Act_7:34 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. Joh_3:16; 1Ti_2:4; 2Pe_3:9).
▣ "this present evil age" See Special Topic following.
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▣ "according to the will of our God and Father" See Special Topic following.
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Gal_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; Mat_17:2; Heb_1:3; Jas_2:1).
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▣ "forevermore" Literally "unto the ages of the ages."
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▣ "Amen" This is a form of the OT Hebrew term for "faith" (emeth, cf. Hab_2:4, see Special Topic at Gal_3:6). Its original etymology was "to be firm or sure." However, the connotation changed to that which is to be affirmed (cf. 2Co_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; Rom_9:5; Rom_11:36; Rom_16:27; Eph_3:21; Php_4:20).
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