Galatians 1

by on Jan.09, 2010, under Exegesis notes, Translation

Galatians 1:1-5 – Greetings and thanksgiving

1 Παῦλος ἀπόστολος οὐκ ἀπ᾿ ἀνθρώπων οὐδὲ δι᾿ ἀνθρώπου ἀλλὰ διὰ Ἰησοῦ Χριστοῦ καὶ θεοῦ πατρὸς τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν, Paul, an apostle – not from men nor through a man but through Jesus Christ and God the Father, the one who raised him from the dead –
  • t. v. McionHier omits καὶ θεοῦ πατρὸς, but this is likely either an accidental scribal omission or a deliberate foreshortening to place particular emphasis on Christ. Certainly the external evidence is slender, and the internal evidence suggests that Paul customarily spoke of the Father raising Christ, rather than Christ raising himself (cf. esp. 1 Cor 15:15; Col 2:12).
2 καὶ οἱ σὺν ἐμοὶ πάντες ἀδελφοὶ ταῖς ἐκκλησίαις τῆς Γαλατίας, And all the brothers [and sisters] with me, to the churches of Galatia:
3 χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου Ἰησοῦ Χριστοῦ Grace to you and peace from God our Father and the Lord Jesus Christ, The order of ἡμῶν καὶ κυρίου is uncertain. On the one hand, the external support for πατρὸς καὶ κυρίου ἡμῶν is very strong (P46, 51vid B D G H K 88 614 1739 Byz itd, g vg syrp, h, pal copsa, bomss goth arm al). On the other hand, Metzger argues for
the sequence πατρὸς ἡμῶν καὶ κυρίου (ℵ A P Ψ 33 81 326 1241 itar al) because it accords with Paul’s usage elsewhere (Ro 1.7; 1Cor 1.3; 2Cor 1.2; Eph 1.2; Php 1.2; Phm 3). The apostle’s stereotyped formula was altered by copyists who, apparently in the interest of Christian piety, transferred the possessive pronoun so it would be more closely associated with “Lord Jesus Christ.”1

Against this it should be noted, however, that this may in fact be an assimilation to Paul’s usage elsewhere, so the UBS4 {B} rating is probably generous.
4 τοῦ δόντος ἑαυτὸν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν, ὅπως ἐξέληται ἡμᾶς ἐκ τοῦ αἰῶνος τοῦ ἐνεστῶτος πονηροῦ κατὰ τὸ θέλημα τοῦ θεοῦ καὶ πατρὸς ἡμῶν, The one giving himself for our sins, so that he might deliver us from the present evil age according to the will of our God and Father,
  • There is strong, diversified and early support for περι instead of ὑπερ (P46 ℵ✱ A D F G Ψ 1739. 1881 M (g) ), however the only other comparable usage in Paul uses the singular ἁμαρτίας instead of the plural as here (Rom 8:3). Compare this with Paul’s usage of ὑπερ τῶν ἁμαρτιῶν in 1 Cor 15:3. Thus ὑπερ is the stronger reading.
  • Some late western texts (ℵ2 D F G Hvid Ψ 0278 M latt) place the adjective ἐνεστῶτος ahead of the substantive αἰῶνος, however both the external evidence and the syntax favour the reading τοῦ αἰῶνος τοῦ ἐνεστῶτος, since πονηροῦ is most likely also adjectival and it would be unusual to have adjectives both before and after the substantive.
5 ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων, ἀμήν. To whom be glory into the ages of ages. Amen.

Galatians 1:6-9 – There is no other gospel

6 Θαυμάζω ὅτι οὕτως ταχέως μετατίθεσθε ἀπὸ τοῦ καλέσαντος ὑμᾶς ἐν χάριτι [Χριστοῦ] εἰς ἕτερον εὐαγγέλιον, I marvel that this quickly you are turning aside from the one who called you in the grace of Christ into another gospel,
  • F and G omit οὕτως, but this is both late and likely a transcriptional error.
  • NA27 and UBS4 tentatively elect for the reading of Χριστοῦ on the strength of strong external support, but in square brackets to indicate its omission by P46 and certain Western witnesses.2
7 ὃ οὐκ ἔστιν ἄλλο, εἰ μή τινές εἰσιν οἱ ταράσσοντες ὑμᾶς καὶ θέλοντες μεταστρέψαι τὸ εὐαγγέλιον τοῦ Χριστοῦ. Which is not another, except that there are some disturbing you and desiring to turn the gospel of Christ.
8 ἀλλὰ καὶ ἐὰν ἡμεῖς ἢ ἄγγελος ἐξ οὐρανοῦ εὐαγγελίζηται [ὑμῖν] παρ᾿ ὃ εὐηγγελισάμεθα ὑμῖν, ἀνάθεμα ἔστω. But if we or an angel from heaven gospels [to you] other than that which we gospelled to you, let them be cursed. There are 6 different readings for εὐαγγελίζηται [ὑμῖν]:

  1. εὐαγγελίσηται ὑμῖν – ‘will preach to you’
  2. εὐαγγελίσηται – ‘will preach’
  3. εὐαγγελίζηται – ‘should preach’
  4. ὑμῖν εὐαγγελίζεται – ‘to you preaches’
  5. εὐαγγελίζεται ὑμῖν – ‘preaches to you’
  6. εὐαγγελίζηται [ὑμῖν] – ‘should preach to you’.

Of these options, the third and fifth have only relatively late external support, and the indicative mood of the fourth and fifth is out of place in this hypothetical statement. The variation of location of the pronoun ὑμῖν both before and after the verb may suggest that the shorter text is correct, but it seems more likely that the pronoun would be omitted by later scribes to give a broader application than supplied to give a narrower application.3 Thus, the NA27/UBS4 editors are correct to include the pronoun with the subjunctive verb (i.e. either option 1 or 6), and the balance of external seems to favour the present tense reading rather than the future.
9 ὡς προειρήκαμεν καὶ ἄρτι πάλιν λέγω· εἴ τις ὑμᾶς εὐαγγελίζεται παρ᾿ ὃ παρελάβετε, ἀνάθεμα ἔστω. Just as we have said, now again I say: If anyone is gospelling to you besides that which you received, let them be cursed.

Galatians 1:10-24 – The Gospel of God, not of men

By Revelation (1:10-12)

10 Ἄρτι γὰρ ἀνθρώπους πείθω ἢ τὸν θεόν; ἢ ζητῶ ἀνθρώποις ἀρέσκειν; εἰ ἔτι ἀνθρώποις ἤρεσκον, Χριστοῦ δοῦλος οὐκ ἂν ἤμην. For do I now persuade men or God? Or do I seek to please men? If I were still seeking to please men, I would not be a servant of Christ.
11 Γνωρίζω δὲ ὑμῖν, ἀδελφοί, τὸ εὐαγγέλιον τὸ εὐαγγελισθὲν ὑπ᾿ ἐμοῦ ὅτι οὐκ ἔστιν κατὰ ἄνθρωπον· But I make known to you, brothers [and sisters], the gospel that was gospelled by me is not according to man. UBS4 and NA27, follow ℵ1 B D✱.c F G 33 pc lat sa in reading γὰρ instead of δὲ here. Metzger explains that the ‘transcriptional probability’ is in favour of γὰρ, since the external evidence is ‘almost evenly balanced’ and the other readings may have arisen from assimilation to 1 Cor 15:1 or 2 Cor 8:1.4 However, if there is a difference in the external evidence, it is probably in favour of δὲ, owing to the substantial influence of P46 and ℵ. Further, as others have argued, scribal preference seems to have been for γὰρ in such cases, being both ‘more forceful and explicit’.5 On this reading, then, γὰρ is a stylistic correction, and δὲ is to be preferred.
12 οὐδὲ γὰρ ἐγὼ παρὰ ἀνθρώπου παρέλαβον αὐτὸ οὐδὲ ἐδιδάχθην ἀλλὰ δι᾿ ἀποκαλύψεως Ἰησοῦ Χριστοῦ. For I neither received it from a man nor was I taught it, but through a revelation of Jesus Christ. NA27 and UBS4 read οὐδὲ… οὔτε, following P46 B D1 M. However, the external evidence for οὐδὲ… οὐδὲ is stronger (ℵ A D✱.c F G P Ψ 0278. 33. 81. 104. 365. 1175. 1241s. 1739. 1881. 2464 al). Neither is a particularly Pauline construction. BDAG notes that the two are frequently exchanged6 and so it is probably simply a matter of stylistic variation. Thus οὐδὲ… οὐδὲ is to be slightly preferred.

Structure:

  • Is my goal to persuade/please men or God? (10a)
  • If I am pleasing men I’m not serving God. (10b)
  • But I am serving God by proclaiming the gospel (11a), which:
    • is not from men (11b – 12a);
    • but was revealed by Jesus Christ. (12)

Purpose: Paul commences his defence of his apostolic independence – or, more accurately, the independence of the gospel he preaches. He has just established that the gospel is the rule by which people are to be judged (1:8) and not the other way around. Here he points to the divine origin of his gospel – it comes δι᾿ ἀποκαλύψεως Ἰησοῦ Χριστοῦ (1:12). The implication is that the ones disturbing (οἱ ταράσσοντες, Gal 1:7) the Galatians bring a gospel κατὰ ἄνθρωπον (1:11), and παρὰ ἀνθρώπου (1:12). This is important in the overall epistle, because it establishes the strong antithesis between Paul’s gospel and that of the opponents (which Paul calls no gospel at all) based on its origins.

Gal 1:10. The two verbs prominent in this verse both have potential to invoke negative images. πείθω (‘I persuade’) carries the idea of (dishonest) cajolery,7 whilst ἀρέσκω can mean ‘to act in a fawning manner’.8 Yet God is also the direct object of πείθω (?) suggesting a more neutral reading of this verb at least. Similarly, Paul implies that by ‘serving’ Christ he is ‘pleasing’ Christ. We may gain greater insight into his meaning by considering the adverb ἔτι.

ἔτι (‘still’, ‘yet’) suggests that Paul is either confessing or being accused of having at some time striven to ‘please men’. Given the apologetic tone of this section, it is more likely the latter. This is confirmed when we consider that Paul has yet to establish the connection between Judaism (the most probable referent if this reflects Paul’s self-understanding) and pleasing men.

Gal 1:11. The preferred reading here is Γνωρίζω δὲ (see above), with δὲ suggesting a mild contrast with the previous verse. Thus, Paul is not pleasing men but preaching the gospel. Thus there is a striking similarity in this verse to 1 Cor 15:1, where Paul uses Γνωρίζω δὲ in speaking of the gospel that he preached and the Corinthians received. A majority of commentators note, therefore, that he is here also ‘reminding’ the Galatians of the gospel that they received at first. The divine origins of Paul’s gospel should not be new information to the Galatians; they need only be ‘reminded’ of it.9 The point should not be pressed, however, since the overwhelming majority of Paul’s uses of γνωρίζω (Rom 9:22–23; 16:26; 1 Cor 12:3; 2 Cor 8:1; Eph 1:9; 3:3, 5, 10; 6:19, 21; Phil 1:22; 4:6; Col 1:27; 4:7, 9) refer to the unveiling of new information, with only 1 Cor 15:1 definitely connoting ‘reminding’.

After the startling accusation of 1:6, and the double anathema (1:8-9), the familiar address, ἀδελφοί, strikes a conciliatory note. Paul’s diatribe is directed towards the opponents at this point, not the Galatians (though this is not the case throughout – cf. 3:1!). These are the men and women that Paul ministered amongst (1:11), and his attitude toward them is amazement (1:6) rather than hostility.

Paul firstly states his case negatively, declaring that his gospel is not according to man (i.e. of human origin). It is possible that this indicates the ground upon which the agitators were denigrating his gospel and calling the Galatians to something else. Several commentators, however, warn against assuming this. Barclay notes the inherent ambiguity of undertaking mirror-reading on a polemical work such as Galatians: (1) Paul is not directly addressing the opponents, but rather the Galatians; (2) Paul’s fierce polemic is aimed at persuading the Galatians rather than (directly) refuting the agitators; and (3)10 Thus, in this verse Paul may be outlining the grounds of his defense against some other charge, perhaps following the advice of Quintilian (so Betz, 59), rather than responding directly to a criticism from the agitators.11

Gal 1:12. Paul presents the grounds for his assertion that his gospel is not κατὰ ἄνθρωπον, first negatively then positively.

Negatively, he denies having received from (παρέλαβον) or been taught by (ἐδιδάχθην) (a?) man the gospel that he proclaimed. If Paul is here responding to a direct criticism, it is likely the criticism was couched in terms of a contrast with the superior quality of their own ‘gospel’. There are a number of possibilities: (1) they had their gospel from James, a ‘pillar’ apostle, whereas Paul had his from some ‘no-name’ disciple in Damascus; (2) they received their gospel by direct revelation of the Spirit; (3) they were teaching the OT scriptures, and thus the word of God. All three possibilities find some support in the context of this Epistle, but (1) seems the most likely in light of the extended discussion on Paul’s relationship with the Jerusalem church (1:13-2:10).

Positively, Paul proclaims that he received his gospel by ‘revelation’ (ἀποκαλύψεως) of Jesus Christ. Much ink has been spilled over whether Ἰησοῦ Χριστοῦ should be taken as a subjective or objective genitive here. Both are possible – Christ was both the revealer (on the road to Damascus) and the content of the revelation – and there is no need to choose between them.

Not by Judaism (1:13-14)

13 Ἠκούσατε γὰρ τὴν ἐμὴν ἀναστροφήν ποτε ἐν τῷ Ἰουδαϊσμῷ, ὅτι καθ᾿ ὑπερβολὴν ἐδίωκον τὴν ἐκκλησίαν τοῦ θεοῦ καὶ ἐπόρθουν αὐτήν, For you heard of my former way of life in Judaism, that I persecuted the church of God beyond measure and destroyed it, Some later Western MSS (F G) read ἐπολεμουν instead of ἐπόρθουν, but this is probably a translation back from the Latin expugno (‘to lay waste’).
14 καὶ προέκοπτον ἐν τῷ Ἰουδαϊσμῷ ὑπὲρ πολλοὺς συνηλικιώτας ἐν τῷ γένει μου, περισσοτέρως ζηλωτὴς ὑπάρχων τῶν πατρικῶν μου παραδόσεων. And I was advancing in Judaism above many of the contemporaries of my race, being extremely zealous of the traditions of my fathers. Tischendorf lists a couple of variant spellings of συνηλικιώτας:12
  • συνιλικιωτας – A
  • συνελεικειωτας – F G

These appear to be straightforward scribal errors, and are of negligible importance, although the latter may be evidence to confirm F and G as of the same manuscript tradition.

Not from Jerusalem (1:15-17)

15 Ὅτε δὲ εὐδόκησεν ὁ ἀφορίσας με ἐκ κοιλίας μητρός μου καὶ καλέσας διὰ τῆς χάριτος αὐτο But when the one who set me apart from my mother’s womb and he called [me] by his grace was pleased
  • A number of important MSS (P46 B F G 629. 1505 pc lat syp; Irlat pt, arm Epiph) add ὁ θεὸς after εὐδόκησεν. However, this has the feel of a scribal gloss to make explicit who Paul is referring to. ‘It is also in keeping with Paul’s style to refrain from mentioning God by name as a rhetorical device.’13 On the other hand, there is no reason to deliberately omit the words, so the shorter reading is probably original.
  • There is also a minor MS tradition (P46 6. 1739. 1881 pc) which omits the phrase καὶ καλέσας διὰ τῆς χάριτος αὐτοῦ. Unlike to other variant in this verse, there seems little motivation for adding this phrase, as it does not really clarify what precedes or follows. When added to the strong MS support for the longer reading, it is reasonable to conclude that this is a scribal omission.
16 ἀποκαλύψαι τὸν υἱὸν αὐτοῦ ἐν ἐμοί, ἵνα εὐαγγελίζωμαι αὐτὸν ἐν τοῖς ἔθνεσιν, εὐθέως οὐ προσανεθέμην σαρκὶ καὶ αἵματι to reveal his son in me, that I might proclaim him among the Gentiles, I did not immediately consult flesh and blood; There is a minor variant, supported by P46 D, which reads εὐαγγελίσωμαι for εὐαγγελίζωμαι (i.e. future rather than present tense). The present tense is both the better attested and the more natural reading (Paul has already started preaching amongst the Gentiles) and so is to be preferred. The indicative variant listed by Tischendorf is syntactically unlikely and has only late support (L P et al).
17 οὐδὲ ἀνῆλθον εἰς Ἱεροσόλυμα πρὸς τοὺς πρὸ ἐμοῦ ἀποστόλους, ἀλλὰ ἀπῆλθον εἰς Ἀραβίαν καὶ πάλιν ὑπέστρεψα εἰς Δαμασκόν. neither did I go up to Jerusalem to the ones who were apostles before me, but I departed into Arabia and again returned to Damascus. P51 B D F G pc read ἀπῆλθον instead of the first ἀνῆλθον, but this is likely simply an assimilation to the second half of the verse.

Not from Apostles (1:18-24)

18 Ἔπειτα μετὰ ἔτη τρία ἀνῆλθον εἰς Ἱεροσόλυμα ἱστορῆσαι Κηφᾶν καὶ ἐπέμεινα πρὸς αὐτὸν ἡμέρας δεκαπέντε, Then after three years I went up to Jerusalem to get to know Cephas, and remained with him fifteen days,
  • Several witnesses transpose ἔτη τρία. The MS evidence is fairly evenly matched, although the reading given here is perhaps slightly earlier. Whilst ἔτη τρία might be an assimilation to he ordering of ἡμέρας δεκαπέντε in the second half of the verse, it would seem more natural to transpose the second to match the first. Thus ἔτη τρία is slightly to be preferred.
  • Several Western MSS substitute the more familiar Greek name Πέτρον for the Aramaic Κηφᾶν. The latter is to be preferred, owing to its early and diverse external support. It is also less likely that scribes would substitute the less familiar Aramaic name.
19 ἕτερον δὲ τῶν ἀποστόλων οὐκ εἶδον εἰ μὴ Ἰάκωβον τὸν ἀδελφὸν τοῦ κυρίου. but I did not see another of the apostles except James, the brother of the Lord. Some western texts substitute εἶδον οὐδένα for οὐκ εἶδον, but this is a late emendation probably for stylistic reasons. The reading οὐκ εἶδον οὐδένα (P51vid) is an obvious conflation of the two readings.
20 ἃ δὲ γράφω ὑμῖν, ἰδοὺ ἐνώπιον τοῦ θεοῦ ὅτι οὐ ψεύδομαι. These things I write to you, behold, before God, I do not lie.
21 Ἔπειτα ἦλθον εἰς τὰ κλίματα τῆς Συρίας καὶ τῆς Κιλικίας· Then I went into the regions of Syria and Cilicia; A small number of witnesses omit the article from Κιλικίας, but this is likely a stylistic emendation, or possibly a simple scribal oversight.
22 ἤμην δὲ ἀγνοούμενος τῷ προσώπῳ ταῖς ἐκκλησίαις τῆς Ἰουδαίας ταῖς ἐν Χριστῷ. I was unknown by the face in the churches of the Jews, the ones in Christ.
23 μόνον δὲ ἀκούοντες ἦσαν ὅτι ὁ διώκων ἡμᾶς ποτε νῦν εὐαγγελίζεται τὴν πίστιν ἥν ποτε ἐπόρθει, They were only hearing that, “The one formerly persecuting us now preaches the faith he formerly destroyed.” Again, some Western MSS substitute ἐπολεμει instead of ἐπόρθει. (See notes on 1:13 above.)
24 καὶ ἐδόξαζον ἐν ἐμοὶ τὸν θεόν. And they glorified God in me.


Endnotes

  1. Bruce M. Metzger, A Textual Commentary on the Greek New Testament (2d, Accordance electronic ed. New York: United Bible Societies, 1994), 520.
  2. Bruce M. Metzger, A Textual Commentary on the Greek New Testament (2d, Accordance electronic ed. New York: United Bible Societies, 1994), 520-521.
  3. Bruce M. Metzger, A Textual Commentary on the Greek New Testament (2d, Accordance electronic ed. New York: United Bible Societies, 1994), 521.
  4. Bruce M. Metzger, A Textual Commentary on the Greek New Testament (2d, Accordance electronic ed. New York: United Bible Societies, 1994), 521.
  5. W. Hall Harris, ed., The NET Bible Notes (1st, Accordance electronic ed. Richardson: Biblical Studies Press, 2005), n.p.
  6. BDAG, 740. They cite variant readings in Mk 5:3; Lk 12:26; 20:36; J 1:25; Ac 4:12; 1 Cor 3:2; Gal 1:12a; 1 Th 2:3; Rv 5:3; 9:20; 12:8; 20:4.
  7. BDAG, 791
  8. BDAG, 129.
  9. cf. Betz, 56, where he argues that Paul is ‘pretending’ to introduce new information as a rhetorical device for reminding.
  10. Barclay, “Mirror-reading a Polemical Letter”, 368-70.
  11. Indeed, Barclay raises the possibility that the ‘opponents’ did not consider themselves in opposition to Paul, but believed they were carrying on in the tradition of his own teaching. (ibid., 373.)
  12. Constantin von Tischendorf, ed., Novum Testamentum Graece: Editio Octava Critica Maior (Accordance electronic ed. 3 vols.; Leipzig: Giesecke & Devrient, 1869), 630.
  13. W. Hall Harris, ed., The NET Bible Notes (1st, Accordance electronic ed. Richardson: Biblical Studies Press, 2005), n.p.
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