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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Galatians 1:10–24. His two-level outline is real structure in the source text, so it is rendered as structure.
What Paul had said more generally, in the preface of this epistle, he now proceeds more particularly to enlarge upon. There he had declared himself to be an apostle of Christ; and here he comes more directly to support his claim to that character and office. There were some in the churches of Galatia who were prevailed with to call this in question; for those who preached up the ceremonial law did all they could to lessen Paul's reputation, who preached the pure gospel of Christ to the Gentiles: and therefore he here sets himself to prove the divinity both of his mission and doctrine, that thereby he might wipe off the aspersions which his enemies had cast upon him, and recover these Christians into a better opinion of the gospel he had preached to them. This he gives sufficient evidence of,
I.From the scope and design of his ministry, which was not to persuade men, but God, etc.
The meaning of this may be either that in his preaching the gospel he did not act in obedience to men, but God, who had called him to this work and office; or that his aim therein was to bring persons to the obedience, not of men, but of God. As he professed to act by a commission from God; so that which he chiefly aimed at was to promote his glory, by recovering sinners into a state of subjection to him. And as this was the great end he was pursuing, so, agreeably hereunto, he did not seek to please men. He did not, in his doctrine, accommodate himself to the humours of persons, either to gain their affection or to avoid their resentment; but his great care was to approve himself to God. The judaizing teachers, by whom these churches were corrupted, had discovered a very different temper; they mixed works with faith, and the law with the gospel, only to please the Jews, whom they were willing to court and keep in with, that they might escape persecution. But Paul was a man of another spirit; he was not so solicitous to please them, nor to mitigate their rage against him, as to alter the doctrine of Christ either to gain their favour or to avoid their fury. And he gives this very good reason for it, that, if he yet pleased men, he would not be the servant of Christ. These he knew were utterly inconsistent, and that no man could serve two such masters; and therefore, though he would not needlessly displease any, yet he dared not allow himself to gratify men at the expense of his faithfulness to Christ. Thus, from the sincerity of his aims and intentions in the discharge of his office, he proves that he was truly an apostle of Christ. And from this his temper and behaviour we may note,
1.That the great end which ministers of the gospel should aim at is to bring men to God.
2.That those who are faithful will not seek to please men, but to approve themselves to God.
3.That they must not be solicitous to please men, if they would approve themselves faithful servants to Christ. But, if this argument should not be thought sufficient, he goes on to prove his apostleship,
II.From the manner wherein he received the gospel which he preached to them, concerning which he assures them (Gal 1:11, Gal 1:12) that he had it not by information from others, but by revelation from heaven. One thing peculiar in the character of an apostle was that he had been called to, and instructed for, this office immediately by Christ himself. And in this he here shows that he was by no means defective, whatever his enemies might suggest to the contrary. Ordinary ministers, as they receive their call to preach the gospel by the mediation of others, so it is by means of the instruction and assistance of others that they are brought to the knowledge of it. But Paul acquaints them that he had his knowledge of the gospel, as well as his authority to preach it, directly from the Lord Jesus: the gospel which he preached was not after man; he neither received it of man, nor was he taught it by man, but by immediate inspiration, or revelation from Christ himself. This he was concerned to make out, to prove himself an apostle: and to this purpose,
1.He tells them what his education was, and what, accordingly, his conversation in time past had been, Gal 1:13, Gal 1:14. Particularly, he acquaints them that he had been brought up in the Jewish religion, and that he had profited in it above many his equals of his own nation - that he had been exceedingly zealous of the traditions of the elders, such doctrines and customs as had been invented by their fathers, and conveyed down from one generation to another; yea, to such a degree that, in his zeal for them, he had beyond measure persecuted the church of God, and wasted it. He had not only been a rejecter of the Christian religion, notwithstanding the many evident proofs that were given of its divine origin; but he had been a persecutor of it too, and had applied himself with the utmost violence and rage to destroy the professors of it. This Paul often takes notice of, for the magnifying of that free and rich grace which had wrought so wonderful a change in him, whereby of so great a sinner he was made a sincere penitent, and from a persecutor had become an apostle. And it was very fit to mention it here; for it would hence appear that he was not led to Christianity, as many others are, purely by education, since he had been bred up in an enmity and opposition to it; and they might reasonably suppose that it must be something very extraordinary which had made so great a change in him, which had conquered the prejudices of his education, and brought him not only to profess, but to preach, that doctrine, which he had before so vehemently opposed.
2.In how wonderful a manner he was turned from the error of his ways, brought to the knowledge and faith of Christ, and appointed to the office of an apostle, Gal 1:15, Gal 1:16. This was not done in an ordinary way, nor by ordinary means, but in an extraordinary manner; for, (1.) God had separated him hereunto from his mother's womb: the change that was wrought in him was in pursuance of a divine purpose concerning him, whereby he was appointed to be a Christian and an apostle, before he came into the world, or had done either good or evil. (2.) he was called by his grace. All who are savingly converted are called by the grace of God; their conversion is the effect of his good pleasure concerning them, and is effected by his power and grace in them. But there was something peculiar in the case of Paul, both in the suddenness and in the greatness of the change wrought in him, and also in the manner wherein it was effected, which was not by the mediation of others, as the instruments of it, but by Christ's personal appearance to him, and immediate operation upon him, whereby it was rendered a more special and extraordinary instance of divine power and favour. (3.) He had Christ revealed in him. He was not only revealed to him, but in him. It will but little avail us to have Christ revealed to us if he is not also revealed in us; but this was not the case of Paul. It pleased God to reveal his Son in him, to bring him to the knowledge of Christ and his gospel by special and immediate revelation. And, (4.) It was with this design, that he should preach him among the heathen; not only that he should embrace him himself, but preach him to others; so that he was both a Christian and an apostle by revelation.
3.He acquaints them how he behaved himself hereupon, from Gal 1:16, to the end. Being thus called to his work and office, he conferred not with flesh and blood. This may be taken more generally, and so we may learn from it that, when God calls us by his grace, we must not consult flesh and blood. But the meaning of it here is that he did not consult men; he did not apply to any others for their advice and direction; neither did he go up to Jerusalem, to those that were apostles before him, as though he needed to be approved by them, or to receive any further instructions or authority from them: but, instead of that, he steered another course, and went into Arabia, either as a place of retirement proper for receiving further divine revelations, or in order to preach the gospel there among the Gentiles, being appointed to be the apostle of the Gentiles; and thence he returned again to Damascus, where he had first begun his ministry, and whence he had with difficulty escaped the rage of his enemies, Acts 9. It was not till three years after his conversion that he went up to Jerusalem, to see Peter; and when he did so he made but a very short stay with him, no more than fifteen days; nor, while he was there, did he go much into conversation; for others of the apostles he saw none, but James, the Lord's brother. So that it could not well be pretended that he was indebted to any other either for his knowledge of the gospel or his authority to preach it; but it appeared that both his qualifications for, and his call to, the apostolic office were extraordinary and divine. This account being of importance, to establish his claim to this office, to remove the unjust censures of his adversaries, and to recover the Galatians from the impressions they had received to his prejudice, he confirms it by a solemn oath (Gal 1:20), declaring, as in the presence of God, that what he had said was strictly true, and that he had not in the least falsified in what he had related, which, though it will not justify us in solemn appeals to God upon every occasion, yet shows that, in matters of weight and moment, this may sometimes not only be lawful, but duty. After this he acquaints them that he came into the regions of Syria and Cilicia: having made this short visit to Peter, he returns to his work again. He had no communication at that time with the churches of Christ in Judea, they had not so much as seen his face; but, having heard that he who persecuted them in times past now preached the faith which he once destroyed, they glorified God because of him; thanksgivings were rendered by many unto God on that behalf; the very report of this mighty change in him, as it filled them with joy, so it excited them to give glory to God on the account of it.
Historical interpretation
Historical Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
"Now touching the things which I write unto you, behold, before God, I lie not."
Observe throughout the transparent humility of this holy soul; his earnestness in his own vindication is as great as if he had to render an account of his deeds, and was pleading for his life in a court of justice.
(Verse 20) But what I write to you: behold before God, because I do not lie. Whether to be taken simply, so it is: What I write to you is true, and I confirm it with God as a witness, that they are not tainted by any art of words or any falsehood. Or to be understood more deeply, so it is read: What I write to you is before God, that is, worthy of God's sight. But why worthy of God's sight? Because, of course, I do not lie. And just as the eyes of the Lord are upon the righteous (Psalm 33), but he turns his face away from the sight of the wicked, so now the things which are written are before the Lord, with me not lying who writes; they would not be before the Lord if I were lying. However, not only can this be understood concerning the things which he is now writing to the Galatians, but also generally concerning all these Epistles: that the things he writes are not false and his heart and words are not in disagreement.
Or perhaps this could be taken in a deeper sense, that “what I say to you is before God, that is, worthy of God’s countenance. And why worthy of God’s countenance? Because I do not lie.”
He certainly swears, and what oath could be more sacred? But an oath is not against the commandment when the “evil cause” is not in the swearer but in the incredulity of him to whom he is forced to swear. For we understand from this that what the Lord meant in prohibiting oaths was that everyone, so far as in him it lies, should not swear the oaths that many do, having the oath on their lips as though it were something lofty and elegant.
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Summary
In Galatians 1:20, the Apostle Paul makes an exceptionally solemn and emphatic declaration of his absolute truthfulness concerning the preceding account of his conversion and apostolic commissioning. This verse serves as a powerful affidavit, calling God Himself as a witness to the veracity of his statements, thereby underscoring the divine origin and unadulterated nature of the gospel message he proclaims to the Galatian churches.
Context
Literary Context
Galatians 1:20 concludes Paul's deeply personal and foundational defense of his apostolic authority and the divine source of his gospel, which began in Galatians 1:11. Following his initial greeting and a sharp rebuke of those distorting the gospel, Paul immediately launches into an autobiographical account designed to prove that his message was not derived from human instruction or approval. He recounts his dramatic conversion experience, his immediate, independent ministry in Arabia and Damascus, and his limited, delayed interactions with the Jerusalem apostles, emphasizing that he did not receive his gospel from them, nor did they teach him anything new. This declaration of truthfulness in Galatians 1:20 acts as a climactic seal on this personal testimony, preparing the way for his continued defense in Galatians 2 where he recounts his confrontation with Peter.
Historical & Cultural Context
Paul's declaration "before God, I lie not" would have resonated powerfully with his audience, both Jewish and Gentile. In both Jewish and Greco-Roman cultures, invoking a deity as a witness to an oath was the highest form of affirmation, carrying immense weight and implying severe consequences for falsehood. For Jews, such an oath echoed biblical practices where individuals would swear by the Lord to attest to truthfulness (e.g., Numbers 30:2). For Gentiles, similar practices existed, though often involving multiple gods. Paul's use of this solemn oath underscores the gravity of the accusations against him by the Judaizers, who questioned his apostleship and the authenticity of his gospel. His integrity was under attack, and for the early church, the credibility of the messenger was inextricably linked to the truthfulness of the message, especially when that message claimed divine origin.
Key Themes
This verse powerfully contributes to several overarching themes in Galatians. Foremost is the theme of Apostolic Authority and Authenticity. Paul's oath directly defends his legitimate claim to apostleship, asserting that his commission and message came directly from Christ, not from human intermediaries, as he argues throughout Galatians 1. Linked to this is the theme of the Purity and Divine Origin of the Gospel. If Paul's account of his independence were false, the divine source of the gospel he preached would be undermined, making it a human invention. His solemn affirmation protects the integrity of the gospel itself. Finally, the verse highlights Paul's profound Integrity and Truthfulness, demonstrating his unwavering commitment to honesty, even under intense scrutiny, a characteristic vital for any messenger of God's truth.
Exposition and Analysis
Key Word Analysis
This interjection serves as an imperative, drawing immediate and emphatic attention to what follows. It functions like "look!" or "pay attention!" and is used here to heighten the solemnity and importance of Paul's subsequent declaration. It signals that what he is about to say, or has just said, is of utmost significance and requires the Galatians' full and serious consideration.
This preposition, when combined with "God," signifies being "in the face of," "in the sight of," or "in the presence of." It indicates a direct and immediate awareness of God's observing presence. Paul is not merely making a statement; he is making it under the direct scrutiny and witness of the Almighty, implying that God Himself is the guarantor of his truthfulness and would expose any falsehood.
This verb means "to utter an untruth," "to deceive by falsehood," or "to speak falsely." Paul's use of the strong negative "not" (G3756, ou) with this verb creates a forceful and unambiguous denial. He is categorically stating that his preceding narrative, particularly concerning the divine origin of his gospel and his independence from human authority, is entirely true and free from any deception.
Verse Breakdown
"Now the things which I write unto you"
Paul refers specifically to the autobiographical details he has just recounted in the preceding verses, particularly his conversion and the origins of his gospel. This emphasizes that his written testimony is what he is solemnly affirming.
"behold"
This interjection serves to draw the reader's immediate and serious attention to the weighty declaration that follows. It underscores the gravity and importance of his oath.
"before God"
This is the core of Paul's solemn oath. By invoking God as his witness, Paul places his statement under divine scrutiny. It is an appeal to the highest authority, implying that God Himself knows the truth of what Paul is saying and would expose any falsehood. This is not a casual remark but a profound religious affirmation.
"I lie not"
This is a direct and forceful negation, leaving no ambiguity. Paul is unequivocally asserting the absolute veracity of his statements. He is not merely saying he is telling the truth, but emphatically denying any possibility of falsehood or deception regarding the divine origin of his gospel and his apostolic independence.
Literary Devices
Paul employs several powerful literary devices in this concise verse. The most prominent is Oath/Solemn Affirmation, where he calls God as his witness to the truth of his words. This is a form of Apostolic Self-Attestation, where the apostle's personal integrity is presented as a guarantee for the divine origin of his message. The use of Apostrophe is also present, as Paul directly addresses the Galatians, but implicitly appeals to God. The phrase "behold" (Greek idoú) functions as an Exclamation or an Interjection, serving to capture immediate attention and heighten the dramatic impact and solemnity of the declaration. Finally, the direct and absolute Negation "I lie not" (Greek ou pseudomai) provides an emphatic and unequivocal denial of any falsehood, leaving no room for doubt or misinterpretation.
Theological and Thematic Connections
Galatians 1:20 profoundly grounds Paul's apostolic authority and the gospel's truthfulness in divine witness. Paul's willingness to call God as his witness underscores the ultimate source of his message and his unwavering commitment to its purity. This declaration is a theological bulwark against the false accusations of the Judaizers, asserting that his gospel is not a human invention or compromise, but a direct revelation from Christ. It sets a precedent for the integrity required of those who proclaim God's truth, reminding us that our words, especially concerning spiritual matters, are always spoken in the presence of the Almighty.
Reflection and Application
Paul's solemn oath in Galatians 1:20 offers a profound challenge and encouragement for believers today. It reminds us that our words carry weight, especially when we speak about God and His truth. For Paul, the integrity of the messenger was inseparable from the credibility of the message. This calls us to a high standard of honesty and transparency in all areas of life, but particularly in our spiritual walk and witness. Are we living and speaking "before God," with an acute awareness of His omnipresent scrutiny? This verse encourages us to examine our motives, ensure our claims align with truth, and stand firm in defending the authentic gospel against distortions, just as Paul did. Our commitment to truthfulness reflects the character of God Himself, who "cannot lie" (Titus 1:2).
Questions for Reflection
FAQ
Why was it so important for Paul to make such a strong declaration of truthfulness?
It was critically important because Paul's apostolic authority and the divine origin of his gospel message were being directly challenged by Judaizing teachers in Galatia. These opponents were likely accusing him of fabricating his message or compromising it to gain human favor, thereby undermining his credibility and the truth of the gospel he preached. By making a solemn oath "before God," Paul was employing the strongest possible affirmation of truth available in his culture, calling the Almighty as his witness. This was a direct response to the accusations, establishing beyond doubt that his account of receiving the gospel directly from Christ, without human mediation, was absolutely true. His integrity was essential because the purity of the gospel itself was at stake; if Paul was a liar, then his message could not be from God.
Christ-Centered Fulfillment
While Galatians 1:20 is a personal affirmation of Paul's integrity, it finds its ultimate fulfillment and significance in Christ. Paul's unwavering commitment to truthfulness, even to the point of calling God as his witness, mirrors the perfect truthfulness of Jesus Christ, who is Himself "the way, the truth, and the life" (John 14:6). Jesus consistently spoke the truth, even when it led to His suffering and death, bearing witness to the truth of God's kingdom and His own divine identity (John 18:37). Paul's defense of the gospel's divine origin points to Christ as the sole source of salvation, a truth that could not be compromised or diluted by human additions. The very gospel Paul so vehemently defends is the good news of Christ's atoning work, His death, burial, and resurrection according to the Scriptures (1 Corinthians 15:3-4). Thus, Paul's oath is not merely about his personal honesty, but about safeguarding the integrity of the message of Christ, the one through whom God's ultimate truth and salvation are revealed to humanity (Hebrews 1:1-2).