⁷ But on the contrary, when they saw that the gospel for the uncircumcised had been committed to me, as the gospel for the circumcised was to Peter

⁸ (for He who worked effectively in Peter for the apostleship to the circumcised also worked effectively in me toward the Gentiles),

⁹ and when James, Cephas, and John, who seemed to be pillars, perceived the grace that had been given to me, they gave me and Barnabas the right hand of fellowship, that we should go to the Gentiles and they to the circumcised.

¹⁰ They desired only that we should remember the poor, the very thing which I also was eager to do.

seemed to be something (v.6) — Paul wasn't demeaning the leaders, but he was speaking against their reputation with the Judaizers as ultimate authorities.

whatever they were (v.6) = what they once were. At Pentecost and immediately thereafter (up to the rejection of the risen Messiah by the Jews), the twelve did have ultimate authority under Christ.

it makes no difference to me (v.6) — Paul's commission was from Christ and the twelve had no authority over him.

God shows personal favor to no man (v.6) — God is impartial. The leaders had been with Christ. Paul had warred against the church. But God didn't favor either or give the twelve a higher place than Paul had.

added nothing (v.6) — the leaders added nothing to Paul's message or his authority. The emphasis is on "to me."

on the contrary (v.7) — The leaders not only did not add to Paul in any way, they recognized his own authority and extended fellowship.

when they saw (v.7) — when they heard what Paul had to say

committed to me (v.7) — entrusted to me. Paul's message and authority was wholly God's doing.

uncircumcised (v.7) — Gentiles. circumcised (v.7) — Jews

In verse seven, the Greek reads "gospel of the uncircumcised" and "gospel of the circumcised." Peter's and Paul's gospels were to different audiences, but they were also different gospels.

He who worked (v.8) — God. God makes the individual effective. He worked in Peter with the Jews and in Paul with the Gentiles.

perceived (v.9) — grasped the significance

John (v.9) — This is the only time Paul mentions John in his writings.

pillars (v.9) — Those who bear responsibility. Paul went to the very top of the Jerusalem church.

right hand (v.9) — pledge, public expression of approval

fellowship (v.9) — common interest and hopes

we … Gentiles, they … circumcision (v.9) — Paul still went first to the synagogues, but his message was one of uncircumcision.

only (v.10) — one stipulation, and that not in regard to doctrine

poor (v.10) — poor in material things, especially in Jerusalem and Judea, due to persecution and a great famine in 45 AD (Romans 15:25-27).

eager (v.10) — diligent, willing to exert oneself

² And I went up by revelation, and communicated to them that gospel which I preach among the Gentiles, but privately to those who were of reputation, lest by any means I might run, or had run, in vain.

³ Yet not even Titus who was with me, being a Greek, was compelled to be circumcised.

⁴ And this occurred because of false brethren secretly brought in (who came in by stealth to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage),

⁵ to whom we did not yield submission even for an hour, that the truth of the gospel might continue with you.

Barnabus = son of prophecy, or son of comfort (1 Corinthians 4:3). This name was given by the apostles. His given name was Joseph. He was a Levite born on Cyprus.

Titus was a Gentile believer. Paul probably took Titus as a test case — an uncircumcised Gentile believer.

But notice that the Holy Spirit had never told the 12 that circumcision and adherence to the law was no longer necessary — further proof of the uniqueness of Paul's message.

Barnabus (I went … with) was a colleague. Titus (took … with me) was a subordinate (v.1).

revelation (v.2) — divine guidance, and by the request of the church in Antioch.

preach (v.2)  — proclaim as a herald

reputation — thought well of by others — Peter, John, James (v.9)

lest by any means (v.2) — explaining why he went to the leaders before talking to the whole church. Paul sought a meeting with the apostles lest the controversy about the need for Gentiles to follow the law ruin his ministry.

In vain — These words are not to be understood as indicating any misgiving in the apostle's mind concerning the gospel he preached. They refer to his apprehension of the possibility of non-success in his mission. When "dissension and questioning:" arose at Antioch, he had consented to take the judgment of the church at Jerusalem. If then, through any lack of diligence or forethought on his part, a decision adverse to the broader, more liberal gospel were to be given, the work of God among the Gentiles would be set back indefinitely. Hence his precaution that the leaders should be put in possession of all the facts and arguments, so that, if possible, their weighty influence in favor of freedom might be secured before the points in dispute were debated in public. Paul had no t come to Jerusalem to obtain sanction for the continuance of his ministry among the Gentiles, indeed, but in view of the efforts that had been made to nullify his labors, to convince the elders and the church there of the validity of the gospel he preached, and to counteract the misrepresentations that had been made. Galatians, by W.E. Vine, page 154

Greek (v.3) — used for any Gentile who spoke Greek

Paul was willing, for the sake of the ministry, to go to Jerusalem and talk with the church leaders, but his conciliatory attitude did not extend to giving up his liberty under grace. He was pressured to have Titus circumcised but refused.

false brethren (v.4) —  non-believers posing as believers who were urging law, or Judaizing Christians with ulterior motives.

secretly (v.4) — privately, not straightforwardly. Spies sent into the church by Jews to establish the law.

to spy out (v.4) — with a view to overthrowing

liberty (v.4) — Christian freedom from the law

However he [Paul] was not sent to check with the twelve or to make sure that he was preaching the same message as they. Rather, the Lord sent him to Jerusalem to communicate to the leaders "that gospel which I preach among the Gentiles." Why did he need to tell them what he had been preaching to the Gentiles, and why this phraseology if his gospel was exactly the same as their gospel? This is not the only place where he used such wording regarding the message which he preached. Three times he called his good news "my gospel" (Romans 2:16; 16:25; 2 Timothy 2:8). Frequently he said, "Our gospel," or "that gospel which I preach unto you" or "that gospel which was preached of me." His epistles are filled with such phraseology. Why should he put such emphasis on the distinctiveness of his message if it were not distinct and separate from that which the twelve had been preaching? — Studies in Galatians, by Cornelius R. Stam, page 107.

Paul has been accused of inconsistency because in the case of Titus he refused to observe the Jewish rite which he had administered to his other friend and companion, Timothy (Acts 16:3). The principles involved were, however, quite different. In the case of Titus, Paul was refusing to admit the principle that observance of the Mosaic law was necessary to salvation. This was the doctrine of the Pharisaic legalists who opposed Paul in the Council at Jerusalem and who were represented by the false teachers troubling the Galatian churches.

In the case of Timothy, however, no such principle was at stake. Jewish Christians were not involved. Paul wished to avoid needlessly offending the unconverted Jews among whom he was to work. Paul made a concession to Jewish prejudices merely to avoid needless opposition. He permitted the rite as a matter of racial and social significance, and not as a ground of salvation. It was at most a practical compromise to make his companion more acceptable to the Jews. Furthermore, Titus was a pure Gentile, while Timothy was the son of a Jewess, and the question at issue involved the Christian liberty of Gentiles. — The Epistle of Paul to the Galatians, by Charles E. Erdman, page 44

There were three parties in the Jerusalem controversy: Paul and Barnabas who maintained that the Gentile converts were not to be circumcised, the false brethren who demanded that they be circumcised, and the Jerusalem apostles who for the sake of expediency were urged by the false brethren to insist that Paul and Barnabas require circumcision of their Gentile converts. — Galatians in the Greek New Testament, by Kenneth S. Wuest, page 60

Paul's visits to Jerusalem

1. Three years after his conversion — Acts 9:26; Galatians 1:18-19
2. To take gifts — Acts 11:30-12:25 (James and Peter were in prison and other apostles were probably scattered.)
3. To confer with leaders — Acts 15; Galatians 2:1
4. His final visit — Acts 21:17

²² And I was unknown by face to the churches of Judea which were in Christ.

²³ But they were hearing only, “He who formerly persecuted us now preaches the faith which he once tried to destroy.”

²⁴ And they glorified God in me.

These verses cover a period of about 10 years.

Syria and Cilicia — two adjacent provinces, the former situated immediately north of Palestine, with Damascus in the south, and Antioch, the capital, in the north; the latter, the chief town of which was Tarsus, lay northwest again. the order of the names is probably the order of the importance of the provinces, not the order in which the apostle visited them. In Acts 9:30 Luke records that he went from Caesarea to Tarsus, apparently by sea, since both these places are ports. In these provinces he seems to have continued for about ten years, apparently making Tarsus his headquarter, 11:25, and laboring in the gospel in the northern parts of Syria, those adjacent to Cilicia, and in Cilicia itself, and founding churches, 15:41. The apostle's purpose, however, is not to define the sphere of his labors during these ten years, but to show that it lay far from Jerusalem and from the possibility of contact with the Twelve.— Galatians, by W.E. Vine, page 150-151

were (v.22) — not in original. Supplied by translators. Probably should be "are."

in Christ (v.22) —  probably a reminder to the Galatians that, contrary to what the Judaizers said, these churches weren't Jewish, even though made up of Jews, but were something new.

hearing only (v.23) — continuous tense, ongoing

he who formerly persecuted us (v.23) — in Greek "the persecutor"

the faith (v.23) — Paul did preach to Jews that Christ was the Messiah risen from the grave (as did Peter and the 12), the very message that he'd formerly tried to destroy.

destroy = to ravage, to overthrow. Not a completed deed but a continuous action in an attempt to accomplish the end goal.

glorified (v.24) — were glorifying, continuously. They gave the credit for Paul's change to God, not to Paul. The believers in Judea praised God for Paul's teaching, the same message the Judaizers said was wrong.

Paul has given us proof after proof that his message was not the same as that which the twelve had been preaching. Yet the believers in Judea were saying "… [he] now preacheth the faith which once he destroyed." Does this mean that Paul was, after all, preaching the same gospel which the twelve had been preaching? Some men have used this verse to seek to prove that this was the case. Paul used the greater part of Chapters One and Two to prove that his message was different, but this does not mean that what the twelve had been preaching was not true. They had preached Christ as the prophesied King, no risen from the dead. Paul had once denied this and had persecuted those who believed it.

Then one day Christ Himself had appeared to Saul, and he saw that He was alive, and Israel's rightful King. Thereafter, wherever he went, he sought to convince the Jews of that fact. After all, how could they trust Christ as Lord and Savior if they did not know that He was their true Messiah, risen from the dead? And how could they trust Him as the exalted dispenser of the grace that Paul presented, if He were an impostor whose dead body now lay in a Judean grave? Paul confirmed what Peter and the twelve had been preaching. In that sense, and to that degree, he preached the faith which once he had destroyed.

But even though he confirmed the message of the twelve, never once do we find him preaching the good news of the Kingdom — the good news that the Kingdom was about to be established. He never, like Peter, offered the Kingdom and the return of Jesus Christ if the Jews would repent.

The time for that was past. The establishment of the Messianic kingdom is, even yet in our own day, being held in abeyance until a future time; meanwhile, God offers reconciliation to his enemies by grace through faith. Studies in Galatians, by Cornelius R. Stam, page 95-96

¹⁹ But I saw none of the other apostles except James, the Lord’s brother.

²⁰ (Now concerning the things which I write to you, indeed, before God, I do not lie.)

It was three years after his salvation before Paul saw any of the apostles.

see (v.18) = visit for the purpose of getting acquainted.

Peter was the leader of the 12 apostles.

fifteen days (v.18) — Recorded in Acts 9:26-30 and Acts 22:17-21. Much occurred on this visit that Paul doesn’t mention in Galatians, but it wasn’t germane to his point — that he didn’t receive his message from the 12 apostles.

none of the other apostles (v.19) = other of the same type

Barnabas brought Paul to see the apostles, but this only consisted of Peter and James (who is referred to as an apostle in a greater sense but who wasn’t one of the 12). The James here was the writer of the book of James and a prominent leader in the Jerusalem church.

Paul only stayed 15 days because the Jews were seeking to kill him and the Lord ordered him to leave Jerusalem, where his message wouldn’t be accepted, and go to the Gentiles.

The point that Paul was making about the short duration and limits of his visit to Jerusalem were so important that he followed it up with a strong statement, before God, that he wasn’t lying. This was to counter the claims the Judaizers were making to the Galatians about Paul’s ministry, but also apply to us as evidence of the uniqueness of his gospel.

¹⁶ to reveal His Son in me, that I might preach Him among the Gentiles, I did not immediately confer with flesh and blood,

¹⁷ nor did I go up to Jerusalem to those who were apostles before me; but I went to Arabia, and returned again to Damascus.

but when (v.15) — Paul mentions his salvation so he could explain what happened immediately after.

pleased God (v.15) — It was neither sought or desired by Paul, but entirely by God.

who separated me from (v.15) — should be "who separated me, even from … " God's purpose for Paul was determined even before Paul was born. In his other letters, Paul frequently says he was an apostle by the will of God.

called me (v.15) — on the Damascus road (Acts 9:1-9)

reveal (v.16) = uncover, unveil. God uncovered previously hidden truth about Jesus Christ to Paul.

that (v.16) — "in order that" or "for the purpose" that

I might preach (v.16) — so Paul could preach with apostolic authority.

Gentiles (v.16) — in Greek ethnos, from which we get "heathen." Anyone not a Jew.

immediately (v.16) — after his time in Damascus (Acts 9:19-25). Paul's point is that he had no opportunity to receive his message from any man.

did not … confer (v.16) — He didn't discuss the matter with others for the purpose of advice or instruction.

flesh and blood (v.16) — human (with an emphasis on human limitation), in contrast to the Holy Spirit.

neither did I go up to Jerusalem (v.17) — Paul recognizes the authority of the 12 apostles, but insists on his independence from them.

go up (v.17) — used by Jesus specifically when speaking of a journey to Jerusalem, which was located in the hills of Palestine and was the location of the temple.

but (v.17) — contrast. Paul didn't go to Jerusalem. He went to Arabia. He didn't confer with the apostles. He communed with God.

This trip (to Arabia) is mentioned nowhere else. It may have taken place before the "certain days" of Acts 9:19 (probably), or it may have been after verse 22 or verse 25.

Arabia (v.17) — district east and south of Damascus. This may have been where Paul spent the three years of Galatians 1:18. Arabia gives the idea of desolate wilderness where Paul could be apart from men and in communication with God.

Damascus (v.17) — Part of Israel under David, but in Paul's time it was ruled by Aretus IV, King of Arabia. Paul mentions it here to show that, even after the events already described, he still hadn't met with the apostles.

¹⁴ And I advanced in Judaism beyond many of my contemporaries in my own nation, being more exceedingly zealous for the traditions of my fathers.

Paul's personal history (v.13) proves that his gospel was not from men but from God. He was saying, "How could I have received my gospel from men, or from the 12 apostles? You yourselves know how earnestly I sought to destroy their church."

Paul had been on his way to Damascus to wipe out the apostles' church. How could they have appointed him an apostle?

There was at that time only one nation which God recognized as His own. And that nation, Israel, rebelled against Him. Who inspired and led that rebellion? Saul of Tarsus. And who was Saul of Tarsus? A wicked ruffian? No! He was one of the chosen race, and was highly respected by his nation. He was a scrupulous observer of the law, zealous of the traditions of his fathers. Was he so ignorant of the Old Testament prophecy that he did not recognize Christ? No, he was a Pharisee, the son of a line of Pharisees, a Hebrew of the Hebrews, of the tribe of Benjamin, a spiritual leader in Israel with a profound knowledge of the law and the prophets. Yet this man led his nation in bitter persecution against the followers of Jesus, determined to stamp out the very name and memory of Jesus Christ of Nazareth. — Studies in Galatians, by Cornelius R. Stam, page 77.

you have heard (v.13) — Paul often mentioned his personal history when he preached (Acts 22 and 26) and surely did so to the Galatians.

former (v.13) — before he was saved.

conduct (v.13) = conduct in regard to others, manner of life

Judaism — not the beliefs, but the practices as the scribes and Pharisees had developed them by tradition beyond what was instituted by God. Paul's Judaism was apostate. He knew no personal relationship with God. It was all outward expression with no inward faith. He later, after his salvation, gained a proper understanding of the Old Testament.

persecuted = pursue earnestly (Acts 9:13-14).

church of God (v.13) = called-out assembly. Jewish believers in Jerusalem, not the body of Christ here.

destroy it (v.13) — ruin, to the death (Acts 22:4)

advanced (v.14) = to strike forward, advance, blaze a way through. Paul pioneered in his studies, cutting new paths.

my contemporaries (v.14) — students his own age in the rabbinical schools

more exceedingly (v.14) — by comparison (Philippians 3:4-6)

zealous (v.14) — uncompromising, unquestioned loyalty

traditions (v.14) — interpretations of Moses' law (Mark 7:3-13)

fathers (v.14) — Pharisees. Not, in this case, Moses, etc. Paul's father was a Pharisee. It was the tradition of his own family.

Paul was profiting as a persecutor. Why would he change his message if he hadn't heard it from God? And it wasn't just a matter of profit, he was zealous. He believed in the rightness of his actions. There was nothing on earth that could have changed his mind.

He is speaking here of the hereditary traditions of his family. He was the son of a Pharisee. These Pharisaic traditions had been ingrafted on the law and had made that law void (Matthew 15:1-6). Thus, he could not have had a true conception of the Mosaic economy, and when he was converted, he found it necessary to restudy his Old Testament scriptures in the light of the revelations given him in Arabia, and under the instruction of the Holy Spirit. If Paul had intended to refer to the Mosaic law, either by itself or in connection with the Pharisaic traditions, he would have mentioned the law by itself or along with the traditions. He is here speaking of the way in which his brilliant advancement in Judaism had displayed itself. In short, the great apostle before his conversion, was occupied more with human legal enactments and practices as ingrafted upon the Word of God, and as interpreting that Word, than he was with the Word of God itself. The traditions of his fathers included the religious definitions handed down in respect to doctrine, ritual, asceticism, interpretation of Scripture, and conduct of life. Thus, Paul shows that he was not at the time of his conversion and appointment to the office of apostle, under such influences of in such a frame of mind as to make the reception of the gospel by him from human instruction possible. Only a supernatural revelation could have effected it. Therefore, proof is established that neither Paul's office as apostle nor his message came by way of a human channel, but direct from God. — Galatians in the Greek New Testament, by Kenneth S. Wuest, page 48-49

¹¹ But I make known to you, brethren, that the gospel which was preached by me is not according to man.

¹² For I neither received it from man, nor was I taught it, but it came through the revelation of Jesus Christ.

now (v.10) — in the things he is saying in this letter.

do I now persuade (v.10) — Paul is asking if his words seek (court or solicit favor) to conciliate men.

men, or God? — rhetorical. Paul does not attempt to conciliate men but regards only God. In Greek, the question expects a negative answer.

still (v.10) — as in his pre-conversion days

bondservant = slave, with the emphasis on the relationship with the master

bondservant of Christ (v.10) — incompatible with pleasing men.

make known (v.11) — reminding the Galatians of the facts

gospel (v.11) — can refer to the facts, as in 1 Corinthians 15:1-3, or, as in this case, the interpretation of the facts.

not according to man (v.11) — not from men in origin or object

I neither received it (v.12) — Paul didn't receive his message from any person.

I neither received it — the pronoun is emphatic, suggesting a contrast with the Judaizers, who probably professed to come from James, as they did who taught the same things at Antioch (see 2:12) and denying any inferiority in this respect to those apostles who had companied with the Lord and had been directly commissioned by Him before His ascension. But while Paul thus "glorifies his ministry" (Romans 11:13), when speaking of himself personally he uses very different language, "I am the least of the apostles, that am not meet to be called an apostle" (1 Corinthians 15:9; 2 Corinthians 12:11). — Galatians, by W.E. Vine, page 144

nor was I taught it (v.12) — Paul goes to extremes to declare his gospel is unique. There are no other possible alternatives except that it came from Jesus Christ.

revelation (v.12) — direct communication of the mind of God. Paul saw the Lord and heard His voice. He was given information otherwise unknown and unknowable. God didn't use men to teach Paul.

The revelation to Paul wasn't only from Christ, it was of Christ.

The Judaizers accused Paul of temporizing because of his stance in 1 Corinthians 9:20. They said he was currying favor. Hence the strength of his anathema in verses 8 and 9 and his response in verse 10.

⁷ which is not another; but there are some who trouble you and want to pervert the gospel of Christ.

⁸ But even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed.

⁹ As we have said before, so now I say again, if anyone preaches any other gospel to you than what you have received, let him be accursed.

marvel (v.6) = surprise at the unexpected. Paul expected better of them.

turning away (v.6) = changed, altering an opinion, desertion (The tense indicates that the change is not yet complete but would continue unless …) Paul places the blame on the Galatians, not the Judaizers.

so soon (v.6) — rashly. Very little time passed between the arrival of the Judaizers and the Gentiles' perversion. Paul may have been hinting that the Judaizers found it easier to pervert them than Paul had originally found it to convert them.

Him who called you (v.6) — God

called — selected, chosen to participate in salvation by grace

The Galatians weren't being untrue to Paul, but to God who had called them.

trouble you (v.7) = disturb mentally

want to (v.7) = desire to

pervert (v.7) = transform into an opposite character (i.e. sun into darkness)

gospel of Christ (v.7) — gospel concerning Christ

Guided by Paul's usage elsewhere the words may be paraphrased, "Unto a gospel which differs so radically from that which I preached to you that it is not another gospel, for it is not a gospel at all." This was the explanation of the Judaizers, theirs was a gospel with a difference; and this the reply of the apostle, so great is the difference that what they preach is not a gospel at all. He cannot allow them even the name. He preached salvation by grace through faith, they preached salvation by law through works; the two, he asserts, are incompatible, and must be antagonistic to the end. Romans 11:6. — Galatians, by W.E. Vine, page 141.

They [the Gentiles] had been lured from the wonderful gospel of the grace of God to another gospel which had also been true, but which belonged to a former dispensation … but some zealous Jews were now perverting the good news about Christ for the Gentiles. — Studies in Galatians, by Cornelius R. Stam, page 49.

but even if (v.8) — suggesting the likelihood was very remote

we (v.8) — Paul and his traveling companions (v.2)

angel from heaven (v.8) — the highest authority imaginable (On Paul's first visit to Lystra, the Galatians thought he was a god — Acts 14:11-13.) angel = messenger.

any other gospel (v.8) — contrary to — Paul's gospel was complete and final.

accursed (v.8) — anathema, incur the disfavor of God

before/now (v.9) — referring to Paul's earlier writings, not the previous sentence

received (v.9) = appropriate to one's self, used of a hospitable welcome as a host gives to his guests.

Verse 8 says, "if, by any chance, anyone should preach …" And verse 9 says, "If, as a mater of fact, anyone is preaching …"

Verse 8 says, "gospel we preached" (emphasis on the preacher, Paul). Verse 9 says, "gospel you received" (emphasis on the hearers, the Galatians).

Paul is more stern and angry with the Galatians who had fallen away doctrinally than he was with the Corinthians who had fallen away morally.

Verse 9 applies the anathema directly to the Judaizers.

Those men from Judea who had gone to Antioch, and then to Corinth, and to Galatia to bring Gentile believers back under the law of Moses were called troublemakers, not only by Paul, but Peter also, and the great leaders of the Jerusalem council. They wrote letters to the churches: The apostles, the elders, and the brethren, To the brethren who are of the Gentiles in Antioch, Syria, and Cilicia: Greetings. Since we have heard that some who went out from us have troubled you with words, unsettling your souls, saying, “You must be circumcised and keep the law” — to whom we gave no such commandment. — Studies in Galatians, by Cornelius R. Stam, page 58.

Unto another gospel; which is not another. Paul uses two Greek words, both of which mean another, but which have a further distinct meaning of their own. The first is heteros, the second allos. Heteros means another of a different kind, allos, another of the same kind. Heteros denotes qualitative difference, allos, numerical difference. Heteros distinguishes one of two. Allos adds one besides. Every heteros is an allos, but not every allos is a heteros. Heteros involves the idea of difference of kind, while allow denotes simply distinction of individuals. Heteros sometimes refers however, not only to differences in kind but also speaks of the fact that the character of the thing is evil or bad. That is, the fact that something differs in kind from something else makes that thing to be of an evil character. We have the word heterodoxy, made up of heteros, and the word doxa, which means opinion. Paul's doctrine of grace is God's truth, and anything that differs in kind from it must necessarily be false doctrine. Heterodoxy is false doctrine.

When Paul speaks of the Galatians turning to a herteros gospel, he means that they are turning to a gospel that is false in its doctrine. It is not only different in character from the gospel which he preached to the Galatians, but it is different in a bad sense. It is essentially evil. We have here in the expression, heteros gospel, a contradiction in terms. Gospel is from euaggelion which means good news. There cannot be a herteros good news, that is, a message of good news different in kind from that which Paul preached, and different in an evil sense, and yet be a message of good news.

Then he says that it is not an allos gospel. It is not only different in kind. It is not a gospel at all. It is not another gospel even when considered in a numerical way. There can be only one message of good news.  Arthur S. Way in his excellent translation of Galatians renders heteros gospel, an opposition gospel, allow gospel, an alternative gospel. Thus, the Galatians were turning to an opposition gospel diametrically opposed to Paul's message of grace, and this opposition gospel was not an alternative one. — Galatians in the Greek New Testament, by Kenneth S. Wuest, page 36-38.

² and all the brethren who are with me, To the churches of Galatia:

³ Grace to you and peace from God the Father and our Lord Jesus Christ,

⁴ who gave Himself for our sins, that He might deliver us from this present evil age, according to the will of our God and Father,

⁵ to whom be glory forever and ever. Amen.

apostle (v. 1) = a person sent — divinely commissioned to preach. An appointed representative with an official status and with credentials.

Paul's right to the title — 1 Corinthians 9:1-18

not from (v. 1) — not by the authority of

men (v. 1) — including the 12, the Jerusalem Council or anyone else

nor through (v. 1) — not with the process or medium of men or of any one man, contrasted with "but through Jesus Christ" — by His authority and by the authority of the Father — Jesus Christ and the Father acting in unity. Not even from God through men, but directly from God. Not as Elisha was commissioned by Elijah (1 Kings 19:16) with God's authority, but directly by God.

but (v.1) — in Greek, a strong contrast.

The Judaizers were belittling Paul, so he opens with a statement of his authority from God.

brethren (v. 2) — fellow workers, travel companions, all of whom agree with what Paul is about to say. But it was Paul's apostleship that had been called into doubt, so he speaks in the singular.

churches (v.2) — plural, the only letter to a group of churches.

Paul's lack of commendation for the faith of the Galatians is noteable. He was perplexed by their actions (4:20). This is the only letter in which Paul doesn't express thankfulness or ask for prayer. (He even does so to the Corinthians.) Paul doesn't address the Galatians as saints.

The Father and Jesus Christ are the joint source of grace and peace (v.3).

Grace — common Greek salutation. Peace — common Hebrew salutation.

for (v.4) = substitution.

sins (v.4) — a missing of the mark

deliver us (v.4) = rescue us from danger from evil influences and tendencies; deliver us from bondage

present evil age (v.4) — as contrasted with a future age when Christ will reign. Age = period of time.

Evil — stronger of two Greek words, corrupt and corrupting others, pernicious — as the Judaizers were.

Father (v.4) — only to those who had been born anew.

To Whom (v.5) — the Father

glory — an acknowledging of who God is, not adding anything to Him.

forever and ever (v.5) = unto the ages of the ages, an idiom that means infinite endlessness

Amen (v.5) = let it be so

Paul (Roman) = "little" — first used in Acts 13:9

Paul was born at Tarsus in Cilicia about 1 BC (three to seven years younger than Jesus Christ). He was saved in about 32 AD and was executed in Rome in about 67 AD.

Galatia — a region in Asia Minor, a Roman province with a mixed population including Greeks, Jews and others.

The book of Galatians was probably written around 55 AD to churches in the south of Galatia in the cities of Antioch, Iconium, Lystra, Derbe and maybe others, churches made up mostly of Greeks with some Jews.

The Epistle to the Galatians addresses a group of churches scattered over a rural district, with a population of rustics and "country" fold. the mass of the people lived on the land, and the towns were few and unimportant. Antioch in Pisidia was merely a seat of government; Derbe a large village; Lystra-on-the-Hill won its place upon the map because of its garrison; and Iconium seems to have been little more than a police outpost. In consideration of the mental outlook of his readers, Paul uses the simplest language and the homeliest illustrations he can find. — The Outlined Galatians, by Robert Lee, from the forward

Paul started the churches when, on his second missionary journey, he was forced to stay in Galatia by illness.

Judaizers — Jews who taught the necessity of circumcision and observance of Jewish feasts and ceremonies as necessary for salvation (Acts 15:1).

Our first source of information is Philippians 3:2-6, where Paul warns the Philippians saints against the Judaizers. He calsl them dogs. The Greek word was a term of reproach among both Greeks and Jews. He calls them evil workers. The term implies not merely evil doers, but those who actually wrought against the gospel. He speaks of them as the concision. The Greek word occurs only here in the New Testament. A kindred verb is used in the Greek translation of the Old Testament, speaking of the mutilations forbidden by the Mosaic law such as the pagans were wont to inflict upon themselves in their religious rites. The Greek word which Paul uses is a play upon the Greek word circumcision. Paul characterizes those who were not of the true circumcision as merely mutilated. Heathen priests mutilated their own bodies. The Judaizers mutilated the message of the gospel by substituting works for grace, and thus their own lives and those of their converts. — Galatians in the Greek New Testament, by Kenneth S. Wuest, page 17

What Paul taught in Romans logically and systematically, he teaches in Galatians emotionally and with severity. He opens the book with no word of thanksgiving or praise.

His [Paul's] belvoed converts were in such grave religious peril that he felt there was not a moment to spare. His usual amanuensis not being at hand, he himself wrote it in haste, in spite of poor sight. — The Outlined Galatians, by Robert Lee, from the preface

Pursuing the natural trend of the mind, men seek some refuge from the implication of guilt involved in accepting a salvation provided in grace, and available to faith alone. Hence they are forever adding something thereto in which a merit of their own, however attenuated, is implied.

[They say] there must be faith in Christ indeed, but there must be something besides. And that something invariably implies merit on the part of him who has it, or who does it. This, affirms the apostle, is to make the Cross of Christ of none effect. — Galatians, by W.E. Vine, page 128