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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Galatians 1:1–5. His two-level outline is real structure in the source text, so it is rendered as structure.
In these verses we have the preface or introduction to the epistle, where observe,
I.The person or persons from whom this epistle is sent - from Paul an apostle, etc., and all the brethren that were with him.
1.The epistle is sent from Paul; he only was the penman of it. And, because there were some among the Galatians who endeavoured to lessen his character and authority, in the front of it he gives a general account both of his office and of the manner in which he was called to it, which afterwards, in this and the following chapter, he enlarges more upon. As to his office, he was an apostle. He is not afraid to style himself so, though his enemies would scarcely allow him this title: and, to let them see that he did not assume this character without just ground, he acquaints them how he was called to this dignity and office, and assures them that his commission to it was wholly divine, for he was an apostle, not of man, neither by man; he had not the common call of an ordinary minister, but an extraordinary call from heaven to this office. He neither received his qualification for it, nor his designation to it, by the mediation of men, but had both the one and the other directly from above; for he was an apostle by Jesus Christ, he had his instructions and commission immediately from him, and consequently from God the Father, who was one with him in respect of his divine nature, and who had appointed him, as Mediator, to be the apostle and high priest of our profession, and as such to authorize others to this office. He adds, Who raised him from the dead, both to acquaint us that herein God the Father gave a public testimony to Christ's being his Son and the promised Messiah, and also that, as his call to the apostleship was immediately from Christ, so it was after his resurrection from the dead, and when he had entered upon his exalted state; so that he had reason to look upon himself, not only as standing upon a level with the other apostles, but as in some sort preferred above them; for, whereas they were called by him when on earth, he had his call from him when in heaven. Thus does the apostle, being constrained to it by his adversaries, magnify his office, which shows that though men should by no means be proud of any authority they are possessed of, yet at certain times and upon certain occasions it may become needful to assert it. But,
2.He joins all the brethren that were with him in the inscription of the epistle, and writes in their name as well as his own. By the brethren that were with him may be understood either the Christians in common of that place where he now was, or such as were employed as ministers of the gospel. These, notwithstanding his own superior character and attainments, he is ready to own as his brethren; and, though he alone wrote the epistle, yet he joins them with himself in the inscription of it. Herein, as he shows his own great modesty and humility, and how remote he was from an assuming temper, so he might do this to dispose these churches to a greater regard to what he wrote, since hereby it would appear that he had their concurrence with him in the doctrine which he had preached, and was now about to confirm, and that it was no other than what was both published and professed by others as well as himself.
II.To whom this epistle is sent - to the churches of Galatia.
There were several churches at that time in this country, and it should seem that all of them were more or less corrupted through the arts of those seducers who had crept in among them; and therefore Paul, on whom came daily the care of all the churches, being deeply affected with their state, and concerned for their recovery to the faith and establishment in it, writes this epistle to them. He directs it to all of them, as being all more or less concerned in the matter of it; and he gives them the name of churches, though they had done enough to forfeit it, for corrupt churches are never allowed to be churches: no doubt there were some among them who still continued in the faith, and he was not without hope that others might be recovered to it.
III.The apostolical benediction, Gal 1:3.
Herein the apostle, and the brethren who were with him, wish these churches grace and peace from God the Father, and from the Lord Jesus Christ. This is the usual blessing wherewith he blesses the churches in the name of the Lord - grace and peace. Grace includes God's good-will towards us and his good work upon us; and peace implies in it all that inward comfort, or outward prosperity, which is really needful for us; and they come from God the Father as the fountain, through Jesus Christ as the channel of conveyance. Both these the apostle wishes for these Christians. But we may observe, First grace, and then peace, for there can be no true peace without grace. Having mentioned the Lord Jesus Christ, he cannot pass without enlarging upon his love; and therefore adds (Gal 1:4), Who gave himself for our sins, that he might deliver, etc. Jesus Christ gave himself for our sins, as a great sacrifice to make atonement for us; this the justice of God required, and to this he freely submitted for our sakes. One great end hereof was to deliver us from this present evil world; not only to redeem us from the wrath of God, and the curse of the law, but also to recover us from the corruption that is in the world through lust, and to rescue us from the vicious practices and customs of it, unto which we are naturally enslaved; and possibly also to set us free from the Mosaic constitution, for so aiōn houtos is used, Co1 2:6, Co1 2:8. From this we may note,
1.This present world is an evil world: it has become so by the sin of man, and it is so on account of the sin and sorrow with which it abounds and the many snares and temptations to which we are exposed as long as we continue in it. But,
2.Jesus Christ has died to deliver us from this present evil world, not presently to remove his people out of it, but to rescue them from the power of it, to keep them from the evil of it, and in due time to possess them of another and better world. This, the apostle informs us, he has done according to the will of God and our Father. In offering up himself a sacrifice for this end and purpose, he acted by the appointment of the Father, as well as with his own free consent; and therefore we have the greatest reason to depend upon the efficacy and acceptableness of what he has done and suffered for us; yea, hence we have encouragement to look upon God as our Father, for thus the apostle here represents him: as he is the Father of our Lord Jesus, so in and through him he is also the Father of all true believers, as our blessed Saviour himself acquaints us (Joh 20:17), when he tells his disciples that he was ascending to his Father and their Father.
The apostle, having thus taken notice of the great love wherewith Christ hath loved us, concludes this preface with a solemn ascription of praise and glory to him (Gal 1:5): To whom be glory for ever and ever. Amen. Intimating that on this account he is justly entitled to our highest esteem and regard. Or this doxology may be considered as referring both to God the Father and our Lord Jesus Christ, from whom he had just before been wishing grace and peace. They are both the proper objects of our worship and adoration, and all honour and glory are perpetually due to them, both on account of their own infinite excellences, and also on account of the blessings we receive from them.
Historical interpretation
Six Centuries of Reception
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Having beheld your bishop, I know that he was not selected to undertake the ministry which pertains to the common [weal], either by himself or by men, or out of vainglory, but by the love of Jesus Christ, and of God the Father, who raised Him from the dead; at whose meekness I am struck with admiration, and who by His silence is able to accomplish more than they who talk a great deal. For he is in harmony with the commandments and ordinances of the Lord, even as the strings are with the harp, and is no less blameless than was Zacharias the priest. Wherefore my soul declares his mind towards God a happy one, knowing it to be virtuous and perfect, and that his stability as well as freedom from all anger is after the example of the infinite meekness of the living God.
For I trust that ye are well versed in the Sacred Scriptures, and that nothing is hid from you; but to me this privilege is not yet granted. It is declared then in these Scriptures, "Be ye angry, and sin not," and, "Let not the sun go down upon your wrath." Happy is he who remembers this, which I believe to be the case with you. But may the God and Father of our Lord Jesus Christ, and Jesus Christ Himself, who is the Son of God, and our everlasting High Priest, build you up in faith and truth, and in all meekness, gentleness, patience, long-suffering, forbearance, and purity; and may He bestow on you a lot and portion among His saints, and on us with you, and on all that are under heaven, who shall believe in our Lord Jesus Christ, and in His Father, who "raised Him from the dead." Pray for all the saints. Pray also for kings, and potentates, and princes, and for those that persecute and hate you, and for the enemies of the cross, that your fruit may be manifest to all, and that ye may be perfect in Him.
To the Galatians he declares himself to be "an apostle not of men, neither by man, but through Jesus Christ and God the Father." You possess indeed all his writings, which testify plainly to the same effect, and set forth Two-God the Father, and our Lord Jesus Christ, the Son of the Father.
He professes himself to be "an apostle"-to use his own, words-"not of men, nor by man, but by Jesus Christ." Of course, any one may make a profession concerning himself; but his profession is only rendered valid by the authority of a second person.
Should you, however, disapprove of these types, the Acts of the Apostles, at all events, have handed down to me this career of Paul, which you must not refuse to accept. Thence I demonstrate that from a persecutor he became "an apostle, not of men, neither by man; " thence am I led to believe the Apostle himself; thence do I find reason for rejecting your defence of him, and for bearing fearlessly your taunt.
And Jacob says, "Who shall rouse him up? "And that is just what David and Paul both refer to, as when Paul says, "and God the Father, who raised Him from the dead."
We are clearly given to understand that Jesus Christ was not a [mere] man but was of divine nature.… Because he knew him to be of a more sublime nature, he therefore said that he was not appointed by a man.
His reason for saying “through Christ and God the Father, who raised him from the dead” is that what God does he does through Christ. And so that people would not say, “How did you learn from Christ?” since Paul had not previously been a follower of Christ and Christ was dead, he said that God raised Christ from the dead. By this he implies that it is Christ himself, who taught him, who has been raised from the dead—raised, that is, by the power of God the Father.
I have taught the churches of the believers to reverence one almighty, invisible, and incomprehensible God. And this teaching has been given me, not from men, nor through men, but through Jesus Christ,
But here the heretics insultingly exclaim, "Lo, the Father raises the Son!" For when once infected, they are wilfully deaf to all sublimer doctrines; and taking by itself and insisting on what is of a less exalted nature, and expressed in less exalted terms, either on account of the Son's humanity, or in honor of the Father, or for some other temporary purpose, they outrage, I will not say the Scripture, but themselves. I would fain ask such persons, why they say this? do they hope to prove the Son weak and powerless to raise one body? Nay, verily, faith in Him enabled the very shadows of those who believed in Him to effect the resurrection of the dead. Then believers in Him, though mortal, yet by the very shadows of their earthly bodies, and by the garments which had touched these bodies, could raise the dead, but He could not raise Himself? Is not this manifest madness, a great stretch of folly? Hast thou not heard His saying, "Destroy this Temple, and in three days I will raise it up?" and again, "I have power to lay down my life, and I have power to take it again?" Wherefore then is the Father said to have raised Him up, as also to have done other things which the Son Himself did? It is in honor of the Father, and in compassion to the weakness of the hearers.
The not being "from men" has reference to all alike for the Gospel's root and origin is divine, but the not being "through man" is peculiar to the Apostles; for He called them not by men's agency, but by His own.
But why does he not speak of his vocation rather than his apostolate, and say, "Paul" called "not by man?" Because here lay the whole question; for they said that the office of a teacher had been committed to him by men, namely by the Apostles, whom therefore it behooved him to obey. But that it was not entrusted to him by men, Luke declares in the words, "As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul."
How then does he himself say, "Not from men, nor by man?" Because it was not man that called or brought him over: this is why he says, "Not from men. Neither by man," that is, that he was not sent by this man, but by the Spirit.
Since Paul then saw the whole Galatian people in a state of excitement, a flame kindled against their Church, and the edifice shaken and tottering to its fall, filled with the mixed feelings of just anger and despondency, he writes the Epistle as an answer to these charges. This is his aim from the very commencement, for the underminers of his reputation had said, The others were disciples of Christ but this man of the Apostles. Wherefore he begins thus, "Paul, an Apostle not from men, neither through man." For, these deceivers, as I was saying before, had said that this man was the last of all the Apostles and was taught by them, for Peter, James, and John, were both first called, and held a primacy among the disciples, and had also received their doctrines from Christ Himself; and that it was therefore fitting to obey them rather than this man; and that they forbad not circumcision nor the observance of the Law.
As they disparaged his doctrine, saying it came from men, while that of Peter came from Christ, he immediately addresses himself to this point, declaring himself an apostle "not from men, neither through man." It was Ananias who baptized him, but it was not he who delivered him from the way of error and initiated him into the faith; but Christ Himself sent from on high that wondrous voice, whereby He inclosed him in his net. For Peter and his brother, and John and his brother, He called when walking by the seaside, but Paul after His ascension into heaven. And just as these did not require a second call, but straightway left their nets and all that they had, and followed Him, so this man at his first vocation pressed vigorously forward, waging, as soon as he was baptized, an implacable war with the Jews. In this respect he chiefly excelled the other Apostles, as he says, "I labored more abundantly than they all."
The exordium is full of a vehement and lofty spirit, and not the exordium only, but also, so to speak, the whole Epistle. For always to address one's disciples with mildness, even when they need severity is not the part of a teacher but it would be the part of a corrupter and enemy. Wherefore our Lord too, though He generally spoke gently to His disciples, here and there uses sterner language, and at one time pronounces a blessing, at another a rebuke. Thus, having said to Peter, "Blessed art thou, Simon Barjona," and having promised to lay the foundation of the Church upon his confession, shortly afterwards He says, "Get thee behind Me, Satan: thou art a stumbling block unto Me." Again, on another occasion, "Are ye also even yet without understanding?" And what awe He inspired them with appears from John's saying, that, when they beheld Him conversing with the Samaritan woman, though they reminded Him to take food, no one ventured to say, "What seekest Thou, or why speakest thou with her?" Thus taught, and walking in the steps of his Master, Paul hath varied his discourse according to the need of his disciples, at one time using knife and cautery, at another, applying mild remedies.
From this passage it is manifest that the power of the Son and Spirit is one, for being commissioned by the Spirit, he says that he was commissioned by Christ. This appears in another place, from his ascription of the things of God to the Spirit, in the words which he addresses to the elders at Miletus: "Take heed unto yourselves, and to all the flock, in the which the Holy Ghost hath made you bishops." Yet in another Epistle he says, "And God hath set some in the Church, first Apostles, secondly prophets, thirdly teachers." Thus he ascribes indifferently the things of the Spirit to God, and the things of God to the Spirit. Here too he stops the mouths of heretics, by the words "through Jesus Christ and God the Father;" for, inasmuch as they said this term "through" was applied to the Son as importing inferiority, see what he does. He ascribes it to the Father, thus teaching us not to prescribe laws to the ineffable Nature, nor define the degrees of Godhead which belong to the Father and Son.
"Who raised Him from the dead."
Wherefore is it, O Paul, that, wishing to bring these Judaizers to the faith, you introduce none of those great and illustrious topics which occur in your Epistle to the Philippians, as, "Who, being in the form of God, counted it not a prize to be on an equality with God," or which you afterwards declared in that to the Hebrews, "the effulgence of his glory, and the very image of His substance;" or again, what in the opening of his Gospel the son of thunder sounded forth, "In the beginning was the Word, and the Word was with God, and the Word was God;" or what Jesus Himself oftentimes declared to the Jews, "that His power and authority was equal to the Father's?" Do you omit all these, and make mention of the economy of His Incarnation only, bringing forward His cross and dying? "Yes," would Paul answer. For had this discourse been addressed to those who had unworthy conceptions of Christ, it would have been well to mention those things; but, inasmuch as the disturbance comes from persons who fear to incur punishment should they abandon the Law, he therefore mentions that whereby all need of the Law is excluded, I mean the benefit conferred on all through the Cross and the Resurrection.
Now that this Epistle breathes an indignant spirit, is obvious to every one even on the first perusal; but I must explain the cause of his anger against the disciples. Slight and unimportant it could not be, or he would not have used such vehemence. For to be exasperated by common matters is the part of the little-minded, morose, and peevish; just as it is that of the more redolent and sluggish to lose heart in weighty ones. Such a one was not Paul. What then was the offence which roused him? it was grave and momentous, one which was estranging them all from Christ, as he himself says further on, "Behold, I Paul say unto you, that if ye receive circumcision, Christ will profit you nothing;" and again, "Ye who would be justified by the Law, ye are fallen away from Grace."
Not in pride, as some suppose, but by necessity, he said that he was not an apostle from men or through man … so that by this he might confound those who were alleging that Paul was not one of the twelve apostles or ordained by his elders. This might also be taken as aimed obliquely at Peter and the others, because the gospel was committed to him not by the apostles but by the same Jesus Christ who had chosen those apostles.
(Chapter 1, Verse 1) Paul, an apostle not from men nor by man but through Jesus Christ and God the Father, who raised him from the dead. He does not propose himself as an apostle arrogantly, as some think, but necessarily, neither from men nor by man. Instead, he does so through Jesus Christ and God the Father, in order to confound those who were belittling Paul outside of the twelve apostles and claiming that he suddenly emerged from somewhere or was ordained by the elders, with this authority. However, it can also be understood indirectly as being said to Peter and the others, that the Gospel was not handed down to him by the apostles, but by Jesus Christ himself, who had chosen those apostles. But all of this is prepared so that no one who disputes the burdens of the Law for the sake of the Gospel may be able to object: 'but Peter said this,' 'but the apostles decreed this,' 'but your predecessors determined something else.' Indeed, he makes this clearer in the following, now seemingly in hidden speech, by citing that nothing contributed by those who seem to be something is relevant to him, and that he himself resisted Peter to his face, saying that he was not compelled by any necessity to yield to the hypocrisy of the Jews. But if it seems rash to some that he spoke against the apostles, even though secretly, who had gone to Jerusalem in order to confer with them about the Gospel, lest perhaps he had run in vain or had run in vain, let us transfer that understanding there: Even to this day, the apostles are sent by the Jewish patriarchs, from whom I also believe that the Galatians, led astray, began to observe the Law, or certainly other Jews who believed in Christ had gone to Galatia, who asserted that Peter, too, was the leader of the apostles, and that James, the Lord's brother, observed the ceremonies of the Law. Therefore, in order to distinguish between those who are sent by men and those who are sent by Christ, he took the following beginning: Paul, an apostle, not from men, nor through man. But apostle, which properly is a Hebrew word, means one who is sent, which also signifies Silas (or Silai), to whom a name was given by being sent. The Hebrews say that among themselves there are certain prophets and holy men who are both prophets and apostles, and others who are only prophets. Finally, Moses, to whom it is said, 'And I will send you to Pharaoh' (Exod. III, 10, 11); and he responds, 'Provide someone else whom you will send.' And Isaiah, to whom God speaks, 'Whom shall I send, and who will go to this people?' (Isai. VI, 8) ? There were also apostles and prophets. Therefore, we can understand that John the Baptist is also to be called a prophet and apostle, since the Scripture says, 'There was a man sent from God, whose name was John' (John I, 6). And in the Epistle to the Hebrews (Heb. III), Paul, according to his usual custom, did not put his own name or the title of Apostle before it, because he was going to speak about Christ: Therefore, having a high priest and an apostle of our confession, Jesus; it was not fitting that where Christ was to be called an apostle, Paul should also be called an apostle. There are, however, four kinds of apostles. One, which is neither from men nor through man, but through Jesus Christ and God the Father; another, which is indeed from God, but through man; a third, which is from man, not from God; and a fourth, which is neither from God, nor through man, nor from man, but from itself. The first category can include Isaiah, the other prophets, and the apostle Paul himself, who was sent not by humans or through a human, but by God the Father and Christ. In the second category is Jesus, the son of Nun, who was indeed appointed by God as an apostle, but through a human, Moses. The third category is when someone is ordained by the favor and zeal of the people. As we see now, many are being appointed to the priesthood not by the judgment of God, but by the favor of the redeemed crowd. The fourth [sign] is [the sign] of false prophets and false apostles, about whom the apostle [Paul] says: 'Such pseudo-apostles are workers of iniquity, transforming themselves into apostles of Christ, who say, "Thus says the Lord," and the Lord did not send them' (2 Corinthians 11:13). But not such [was] the apostle Paul, who was sent not by men nor through man, but by God the Father through Jesus Christ. From this it is approved that the heresies of Ebion and Photinus should also be refuted, [namely] that our Lord Jesus Christ is God, since the apostle, being sent by Christ to preach the Gospel, denies that he was sent by man. In this place, other heresies arise, which claim that Christ's flesh is pretended and assert that Christ is God, not man. There is also a new heresy that declares a divided dispensation of Christ. Thus, among the shipwrecks of so many false teachings, if one confesses Christ as a man, the Ebionites and Photinus creep in; if one contends that he is God, the Manicheans and Marcion, authors of a new doctrine, bubble up. In the community, they hear that Christ is both God and man. Not that there is another God and another man, but rather the one who was always God deemed it worthy to become man for our salvation. It should also be known that in the Apostle of Marcion it is not written that Christ is explained by God the Father, but rather is raised up by himself, as it is written: Destroy this temple, and in three days I will raise it up (John II, 19). And elsewhere: No one takes my soul from me; but I lay it down of myself. I have power to lay it down, and I have power to take it again (Ibid., X, 18).
The one sent “from men” is a liar; the one sent “through man” tells the truth, as God too, who is truthful, may send truth through men. The one, therefore, who is sent not from men or through man but “through God” derives his truthfulness from the One who makes truthful even those sent through men.
So that no one might suppose the Son to be a mere ancillary to the Father, finding the word through in this passage, he immediately adds “but through God the Father, who raised him from the dead.” For he has applied the word through to both persons, teaching that this usage does not imply any difference of nature. And the phrase “the one who raised him from the dead” does not hint at any defect in the Son’s divinity, for the suffering did not happen to the Godhead but illustrates the concord of the gospel, because it was not the Son alone who bestowed the mystery of the divine incarnation, but the Father himself is a sharer in this dispensation.
When he calls himself an apostle not of human making but through Christ Jesus, he does away with those who had only human authority for styling themselves apostles. The churches at that time were being thrown into turmoil by false preachers. He greets these churches with all the brethren who are with him. In that greeting he also blesses them, so that their fitness to receive the word of the Lord may be established. SUMMARY OF GALATIANS 1.1.1.Paul Speaks with Passion. CHRYSOSTOM: [The first verse] is full of great passion and strong sentiment; and not the prologue only but, as it were, the whole letter. For always to speak mildly to those who are being taught, even when they need vehemence, is not the part of a teacher but of a corrupter and an enemy.
Why did he not start with what befits the Godhead of Christ, but with the very passion? He did so because they rebelled against him as those who would be punished if they deviated from the law; and so he mentions that thing through which every need of the law has been thrown out. I mean, of course, the cross and the resurrection, which provided the cause for the salvation of all.
Those from among the Jews who had believed, being on the one hand possessed by the prejudice to Judaism and on the other hand, drunk with vainglory, wishing also to ascribe to themselves the authority of teachers, came to the nation of the Galatians and taught the necessity of being circumcised, of keeping Sabbaths and new moons and of being intolerant of Paul who abolishes these. They argued that those around Peter and James and John, who are the first of the Apostles, do not prohibit these things. Indeed Paul appeared yesterday and today, whereas those around Peter were first. He is the disciple of the Apostles, whereas they are disciples of Christ. He is alone, whereas they are many and pillars of the Church. Seeing, then, in front of him an entire nation and a fire to have been lit, starting from the Church of the Galatians, he writes this Letter to everybody offering a word of apology and right at the start he takes up what they were saying undermining his reputation — namely, that the others were disciples of Christ whereas he became the disciple of the Apostles.
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Summary
Galatians 1:1 serves as Paul's authoritative opening to his letter, immediately establishing the divine, rather than human, origin of his apostleship. He asserts that his commission as an apostle comes directly from Jesus Christ and God the Father, specifically highlighting God's power in raising Christ from the dead, thereby validating the supreme authority and divine nature of the gospel message he is about to defend.
Context
Literary Context
This verse functions as the customary ancient epistolary salutation, yet Paul imbues it with profound theological significance that sets the tone for the entire letter. Unlike many of his other epistles where he might include co-senders or more extended greetings, Paul immediately and singularly asserts his apostolic authority. This direct and forceful declaration is crucial because the core issue addressed in Galatians is the challenge to Paul's authority and, by extension, the integrity of the gospel he preached. By establishing his divine commission upfront, Paul preemptively counters the arguments of the Judaizers who questioned his apostleship and sought to undermine his message of salvation by grace through faith alone. The salutation is not merely a formality but a foundational argument for the divine origin of the Galatian gospel.
Historical & Cultural Context
The churches in Galatia (likely a Roman province encompassing various cities in central Asia Minor) were facing a severe theological crisis. After Paul had preached the gospel of grace and established these communities, false teachers, often identified as Judaizers, infiltrated them. These individuals, likely Jewish Christians, insisted that Gentile converts must be circumcised and observe other aspects of the Mosaic Law to be truly saved or fully righteous. This teaching directly contradicted Paul's gospel of justification by faith apart from works of the Law. In the Greco-Roman world, the authority of a messenger was paramount to the acceptance of their message. Paul's emphatic declaration of a divine, rather than human, appointment directly addresses the challenge to his legitimacy, which was a common tactic used by opponents to discredit a teacher and his teachings.
Key Themes
This opening verse immediately introduces several key themes that permeate the letter to the Galatians. Firstly, it underscores the theme of Divine Authority, emphasizing that Paul's apostleship and the gospel he proclaims are not human inventions but divinely revealed truths. This directly combats the human-derived legalism of the Judaizers. Secondly, the verse highlights the Centrality of Jesus Christ, not merely as a historical figure but as the active agent of Paul's commissioning and the very content of the gospel. The mention of the resurrection of Jesus Christ is a powerful affirmation of His divine power and authority, which is foundational to the Christian faith and Paul's personal encounter with the risen Christ. This theme is further developed as Paul defends the sufficiency of Christ's work for salvation throughout the letter, particularly in passages like Galatians 2:16. Lastly, the verse implicitly introduces the theme of Gospel Purity, as Paul's divinely authorized message stands in stark contrast to the "different gospel" (which is really no gospel at all) that the Galatians were beginning to embrace, as he will explicitly state in Galatians 1:6-9.
Exposition and Analysis
Key Word Analysis
Derived from a verb meaning "to send forth," an apostle is a delegate, a messenger, or an ambassador. In the New Testament, it signifies one specially commissioned by Christ with authority to preach the Gospel and establish churches, often accompanied by miraculous powers. Paul's use here emphasizes his direct, divine commission, distinguishing him from those whose authority might be humanly derived or merely self-proclaimed.
This preposition, used twice in the verse, denotes the channel or means through which an action proceeds. Its first use in "neither by man" (G3761 oudé G1223 diá G444 ánthrōpos) emphatically negates human agency in Paul's calling. Its second use in "but by Jesus Christ, and God the Father" (G235 allá G1223 diá G2424 Iēsoûs G5547 Christós, G2532 kaí G2316 theós G3588 ho G3962 patḗr) powerfully affirms the divine agency. The contrast highlights that his apostleship was not merely not from human origin (G575 apó ánthrōpos), but specifically through the direct action of Christ and God the Father.
This verb means to waken, rouse, or lift up, often from sleep, disease, or death. Here, it specifically refers to God the Father's act of raising Jesus from the dead. This detail is not a casual addition but a potent theological anchor. It points to the ultimate source of Christ's authority and power, validating Paul's direct encounter with the resurrected Christ as the basis for his apostleship and the truthfulness of the gospel message itself.
Verse Breakdown
"Paul, an apostle"
This is Paul's self-identification and immediate assertion of his divinely appointed office. He doesn't introduce himself as a mere teacher or religious leader, but as an "apostle," signifying a special commission and authority directly from God.
"(not of men, neither by man"
This parenthetical phrase emphatically negates any human origin or mediation for Paul's apostleship. "Not of men" (οὐκ ἀπ' ἀνθρώπων - ouk ap' anthrōpōn) denies that his commission originated from human initiative or appointment. "Neither by man" (οὐδὲ δι' ἀνθρώπου - oudé di' anthrōpou) denies that any human served as the instrument or channel through which he received his calling. This sets his authority apart from any human ecclesiastical structure or tradition.
"but by Jesus Christ, and God the Father"
This clause provides the positive affirmation of the divine source and means of Paul's apostleship. It was not humanly derived, but directly "by" (διὰ - diá) the agency of Jesus Christ and God the Father, underscoring the unified divine will behind his calling. This immediately elevates his message to the level of divine revelation.
"who raised him from the dead;)"
This crucial parenthetical phrase further specifies the identity of "God the Father" and provides the ultimate theological validation for the divine authority. The resurrection of Jesus Christ by God the Father is the cornerstone of Christian faith, demonstrating God's supreme power and validating Christ's claims. For Paul, his encounter with the resurrected Christ on the Damascus road was the direct, undeniable basis for his apostolic call, making this detail profoundly significant for establishing his unique and unassailable authority.
Literary Devices
Paul employs several potent Literary Devices in this concise opening. The most prominent is Antithesis, seen in the stark contrast between "not of men, neither by man" and "but by Jesus Christ, and God the Father." This sharp juxtaposition highlights the absolute divine origin of his authority, emphatically rejecting any human involvement. The phrase "who raised him from the dead" functions as a Parenthesis, a sudden insertion of crucial information that provides profound theological grounding and validation for the preceding statement. It serves as a powerful Emphasis on the resurrection, which is not only the core of the gospel but also the direct event that authenticated Paul's encounter with the living Christ and his subsequent call to apostleship. This direct, divine commissioning also functions as a form of Apostolic Salutation, but one that is highly charged and defensive, immediately establishing the unassailable authority of the letter's content.
Theological and Thematic Connections
Galatians 1:1 lays the theological groundwork for Paul's robust defense of the gospel of grace. By asserting his apostleship as being "not of men, neither by man, but by Jesus Christ, and God the Father," Paul establishes an unassailable foundation for the divine authority of his message. This declaration directly counters the legalistic teachings of the Judaizers, who sought to add human works to God's grace, thereby undermining the sufficiency of Christ's work. The mention of God the Father raising Jesus from the dead is not incidental; it highlights the supreme power of God and the ultimate validation of Christ's redemptive work, upon which Paul's entire gospel rests. This verse profoundly impacts our understanding of true spiritual authority, emphasizing that it flows from divine appointment and revelation, not from human institutions, traditions, or credentials. It sets the stage for Paul's argument that the gospel he preaches is not a human invention but a divine truth, demanding absolute adherence.
Reflection and Application
Paul's emphatic declaration in Galatians 1:1 serves as a powerful reminder for believers today regarding the source of genuine spiritual authority and the nature of the gospel. In a world often swayed by human charisma, popularity, or institutional endorsement, Paul directs our gaze solely to God the Father and Jesus Christ as the ultimate wellspring of true ministry and divine truth. This challenges us to critically evaluate the messages we hear and the ministries we follow: Do they derive their authority from human wisdom or divine revelation? Is their foundation the finished work of Christ, validated by His resurrection, or are they subtly adding human requirements for salvation or spiritual growth? For individuals called to ministry, this verse underscores the profound responsibility and privilege of a divine commission, urging humility and faithfulness to the one who calls. For all believers, it reinforces the absolute trustworthiness of the gospel, which is not a human philosophy but a divine decree, anchored in the power of God who raised Jesus from the dead.
Questions for Reflection
FAQ
Why does Paul so strongly emphasize the divine origin of his apostleship right at the beginning of the letter?
Paul's strong emphasis on the divine origin of his apostleship in Galatians 1:1 is crucial because his authority, and by extension the gospel he preached, was being challenged by false teachers (Judaizers) in Galatia. These opponents likely argued that Paul was not a "true" apostle like the original twelve, or that his message was merely a human invention designed to be palatable to Gentiles. By stating unequivocally that his commission came "not of men, neither by man, but by Jesus Christ, and God the Father," Paul preemptively dismantles these attacks. He establishes that his message is not open to human negotiation or alteration, but is a direct revelation from God, thus demanding absolute adherence and rejecting any "different gospel" (as he will elaborate in Galatians 1:6-9).
Christ-Centered Fulfillment
Galatians 1:1, though an apostolic salutation, is deeply Christ-centered in its implications. Paul's very identity as an "apostle" is "by Jesus Christ," signifying that his entire commission, authority, and message flow directly from the resurrected Lord. The parenthetical "who raised him from the dead" is a profound Christological statement, anchoring Paul's apostleship and the gospel itself in the ultimate demonstration of Christ's victory over sin and death. This divine act of resurrection, performed by God the Father, validates Jesus' messianic claims and His ultimate authority to commission His servants. Paul's personal encounter with the risen Christ on the Damascus road (Acts 9:1-19) was the direct basis for his calling, transforming him from a persecutor into the primary apostle to the Gentiles. Thus, Paul's apostleship is a living testament to the power and sovereignty of the exalted Christ, who continues to call and equip His people. The gospel Paul preaches, therefore, is not merely about Christ, but from Christ, making Him the source, content, and ultimate goal of all true ministry and salvation (Colossians 1:15-20).