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Litteral's Christian Library

Commentary on Galatians

Translated by John Litteral

This is a work in progress

ΕΙΣ ΕΠΙΣΤΟΛΗΝ ΠΡΟΣ ΓΑΛΑΤΑΣ. ΚΕΦΑΛΑΙΟΝ ΠΡΩΤΟΝ. 1 Παῦλος ἀπόστολος, οὐκ ἀπ' ἀνθρώπων, οὐδὲ δι' ἀνθρώπου, ἀλλὰ διὰ Ἰησοῦ Χριστοῦ, καὶ Θεοῦ Πατρός. Οἱ ἐξ Ἰουδαίων πιστεύσαντες, ὁμοῦ μὲν τῇ προλήψει τοῦ Ἰουδαϊσμοῦ κατεχόμενοι, ὁμοῦ δὲ κενοδοξίᾳ μεθύοντες, καὶ βουλόμενοι διδασκάλων ἀξιώματα ἑαυτοῖς περιθεῖναι, ἐλθόντες εἰς τὸ Γαλατῶν ἔθνος, ἐδίδασκον ὅτι δεῖ περιτέμνεσθαι, καὶ Σάββατα, καὶ Νεομηνίας τηρεῖν, καὶ μὴ ἀνέχεσθαι Παύλου ταῦτα ἀναιροῦντος. Οἱ γὰρ περὶ Πέτρον καὶ Ἰάκωβον, καὶ Ἰωάννην, φησὶν, ταῦτα οὐ κωλύουσιν, οἱ πρῶτοι τῶν ἀποστόλων. Οὗτος μὲν γὰρ χθὲς καὶ σήμερον ἐφάνη, ἐκεῖνοι δὲ πρῶτοι, οἱ περὶ Πέτρον· καὶ οὗτος μὲν μαθητὴς τῶν ἀποστόλων, ἐκεῖνοι δὲ τοῦ Χριστοῦ· καὶ οὗτος μόνος, ἐκεῖνοι δὲ πολλοὶ, καὶ στύλοι τῆς Ἐκκλησίας. Ἐπεὶ οὖν ἔμπροσθεν εἶδεν ἔθνος ὁλόκληρον, καὶ πυρὰν ἐκ τῆς Γαλατῶν ἀναφθεῖσαν Ἐκκλησίας, γράφει τὴν ἐπιστολὴν πρὸς ἅπαντα ταῦτα ἀπολογούμενος, καὶ ἐκ προοιμίων εὐθέως πρὸς ἐκεῖνο ἀνατείνεται, ὃ διορύττοντες αὐτοῦ τὴν ὑπόληψιν ἔλεγον, ὅτι οἱ μὲν ἄλλοι τοῦ Χριστοῦ, οὗτος δὲ τῶν ἀποστόλων γέγονεν μαθητής. 1b Τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν. Διὰ τί οὐκ ἀπὸ τῶν θεοπρεπῶν ἤρξατο, ἀλλ' ἀπ' αὐτοῦ τοῦ πάθους; Ὅτι ἐπειδὴ ὡς μέλλοντες τιμωρεῖσθαι, εἰ ἀποσταῖεν τοῦ νόμου, ἐστασίαζον πρὸς αὐτὸν, διὰ τοῦτο πράγματος μέμνηται δι' οὗ πᾶσαν ἐκβάλλει τοῦ νόμου τὴν χρείαν. Λέγω δὴ τὴν ἐκ τοῦ σταυροῦ καὶ τῆς ἀναστάσεως αἰτίαν γενομένην ἅπασι σωτηρίας. 2a Καὶ οἱ σὺν ἐμοὶ πάντες ἀδελφοί. Πρὸς ἐκεῖνο πάλιν ἀποτείνεται, τὸ λέγειν ἐκείνους, ὅτι ὁ μὲν Παῦλος εἷς, οἱ δὲ ἀπόστολοι, πολλοί· διὸ πλῆθος ἐπεισήγαγε σὺν αὐτῷ, καὶ οὐχ ὥσπερ ἐν ἑτέραις, ἢ Παῦλος μόνον, ἢ Παῦλος καὶ Τιμόθεος, ἢ καὶ Σιλουανός 2b Ταῖς Ἐκκλησίαις τῆς Γαλατίας. Δείκνυσι τὸ ἀναγκαῖον τῆς ἐπιστολῆς, ὅτι οὐ μία κινδυνεύουσα Ἐκκλησία ἤγειρεν αὐτοῦ τὴν τοσαύτην σπουδὴν, ἀλλὰ πλῆθος Ἐκκλησιῶν. 3 Χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ Πατρὸς κα Κυρίου Ἰησοῦ Χριστοῦ. Πανταχοῦ μὲν τοῦτο τίθησι, μάλιστα δὲ Γαλάταις ἐπιστέλλων νῦν, ἐπειδὴ τῆς χάριτος ἐκινδύνευον ἐκπεσεῖν, τὸ πάλιν ἐλθεῖν περιτέμνεσθαι. 4a Τοῦ δόντος ἑαυτὸν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν. Μυρίοις, φησὶν, περιεπάρημεν κακοῖς, καὶ τῆς ἐσχάτης ἦμεν ὑπεύθυνοι κολάσεως· καὶ ὁ μὲν νόμος οὐ μόνον οὐ κατήλλαξεν, ἀλλὰ καὶ κατεδίκασεν, τὸ μὲν ἁμάρτημα φανερὸν καθιστὰς, ἐλευθερῶσαι δὲ οὐκ ἰσχύων, οὐδὲ παῦσαι τοῦ Θεοῦ τὴν ὀργήν. Ὁ δὲ Υἱὸς τοῦ Θεοῦ, καὶ τὸ ἀδύνατον δυνατὸν ἐποίησε, τὰς ἁμαρτίας λύσας, καὶ τοὺς ἐχθροὺς ἐν τάξει φίλων καταστήσας 4b Ὅπως ἐξέληται ἡμᾶς ἐκ τοῦ αἰῶνος πονηροῦ. Οὐ τὸν χρόνον εἶπεν, ἀλλὰ τὴν παροῦσαν ζωὴν πονηρὰν ἐκάλεσε. 4c-5 Τοῦ ἐνεστῶτος πονηροῦ κατὰ τὸ θέλημα τοῦ Θεοῦ καὶ Πατρὸς ἡμῶν, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων· Ἀμήν. Γὰς πράξεις λέγει τὰς πονηρὰς, τὴν προαίρεσιν τὴν διεστραμμένην. 6a Θαυμάζω ὅτι οὕτω ταχέως μετατίθεσθε ἀπὸ τοῦ καλέσαντος ὑμᾶς ἐν χάριτι Χριστοῦ. Τοῦτό μοι, φησὶ, τὴν πολλὴν ἔκπληξιν ἤγειρεν, ὅτι οἱ οὕτως τὸ τῆς χάριτος διδαχθέντες μυστήριον, ὡς δύνασθαι καὶ ἑτέρων διδάσκαλοι γίνεσθαι, οὗτοι εὐχερῶς οὕτως τοῖς ἀπατῶσι πείθονται. 6b-7a Εἰς ἕτερον Εὐαγγέλιον, ὃ οὐκ ἔστιν ἄλλο. Ὡς γὰρ ὁ Πέτρος φησὶν, ὅτι Οὐκ ἔστιν ἕτερον ὄνομα ὑπὸ τὸν οὐρανὸν τὸ δεδομένον ἐν ἀνθρώποις, ἐν ᾧ δεῖ σωθῆναι ἡμᾶς. 7b Εἰ μή τινές εἰσιν οἱ ταράσσοντες ὑμᾶς, καὶ θέλοντες μεταστρέψαι τὸ Εὐαγγέλιον τοῦ Χριστοῦ. Εὖ τὸ, ταράσσοντες, οὐ διδάσκοντες, οὐδὲ πείθοντες· ἵνα δείξῃ ἀπάτης μόνης τὸ πρᾶγμα ὄν. 8-9 Ἀλλὰ καὶ ἐὰν ἡμεῖς ἢ ἄγγελος ἐξ οὐρανοῦ εὐαγγελίζηται παρ' ὃ εὐηγγελισάμεθα ὑμῖν, ἀνάθεμα ἔστω. 9 Ὡς προειρήκαμεν, καὶ ἄρτι πάλιν λέγω· εἴ τις ὑμᾶς εὐαγγελίζεται παρ' ὃ παρελάβετε, ἀνάθεμα ἔστω. Ὅρα σύνεσιν ἀποστολικήν· Ἵνα γὰρ μή τις λέγῃ, ὅτι κενοδοξίας ἕνεκεν τὰ ἴδια συγκροτεῖ δόγματα, καὶ αὐτὸν ἀνεθεμάτισεν· ἐπειδὴ δὲ εἰς ἀξιώματα κατέφυγον, Ἰάκωβον καὶ Ἰωάννην, διὰ τοῦτο καὶ ἀγγέλων ἐμνήσθη. Μὴ γάρ μοι Ἰάκωβον εἴπῃς καὶ Ἰωάννην. Κἂν γὰρ τῶν πρώτων ἀγγέλων ᾖ τις, φησὶν, διαφθείρων τὸ κήρυγμα, ἀνάθεμα ἔστω. 10a Ἄρτι γὰρ ἀνθρώπους πείθω, ἢ τὸν Θεόν; Εἰ καὶ ὑμᾶς ἠπάτων, φησὶ, ταῦτα λέγων, μὴ καὶ τὸν Θεὸν παραλογίσασθαι δύναμαι, τὸν τὰ ἀπόῤῥητα τῆς διανοίας εἰδότα, καὶ ᾧ πᾶσά μοι σπουδὴ καὶ διὰ πάντων ἀρέσκειν; 10b- 11 Εἰ ἔτι ἀνθρώποις ἤρεσκον, Χριστοῦ δοῦλος ἂν ἤμην. 11 Γνωρίζω γὰρ ὑμῖν, ἀδελφοὶ, τὸ Εὐαγγέλιον, τὸ εὐαγγελισθὲν ὑπ' ἐμοῦ, ὅτι οὐκ ἔστι κατὰ ἄνθρωπον. Εἰ ἤθελον ἀνθρώποις ἀρέσαι, φησὶν, ἔτι μετὰ Ἰουδαίων ἤμην, καὶ τὴν Ἐκκλησίαν ἐπόρθουν. Εἰ δὲ ἔθνους ὁλοκλήρου καὶ συγγενῶν καὶ δόξης κατεφρόνησα, καὶ ἀντηλλαξάμην διωγμοὺς, καὶ πολέμους, καὶ θανάτους καθημερινοὺς, εὔδηλον ὅτι καὶ ταῦτα ἃ λέγω νῦν, οὐ τῆς τῶν ἀνθρώπων ἐφιέμενος δόξης λέγω. Τοῦτο δὲ εἴρηκεν, ἐπειδὴ μέλλει καὶ τὸν πρότερον αὐτοῦ διηγεῖσθαι βίον. Ἵνα οὖν μὴ νομίσωσιν, ὅτι αὐτοῖς ἀπολογούμενος τοῦτο ποιεῖ, καὶ ἐπαρθῶσιν, διὰ τοῦτο φησιν· Ἄρτι γὰρ ἀνθρώπους πείθω. 12 Οὐδὲ γὰρ ἐγὼ παρ' ἀνθρώπου παρέλαβον αὐτὸ, οὐδὲ ἐδιδάχθην· ἀλλὰ δι' ἀποκαλύψεως Ἰησοῦ Χριστοῦ. Ὅρα πῶς ἄνω καὶ κάτω διισχυρίζεται, ὡς τοῦ Θεοῦ γέγονε μαθητὴς, διὰ τὸ τοὺς ἀναγκάζοντας περιτέμνεσθαι Γαλάτας, λέγειν· ὡς ἐκεῖνοι οἱ τοῦ Χριστοῦ γεγονότες μαθηταὶ, Πέτρος καὶ Ἰάκωβος καὶ Ἰωάννης, ἐῶσι τὴν περιτομὴν, οὗτος δὲ μαθητῶν ἐστι μαθητὴς, καὶ οὐ δεῖ ἐκείνοις μᾶλλον ἢ τούτῳ προσέχειν; 13 Ἠκούσατε γὰρ τὴν ἐμὴν ἀναστροφήν ποτε ἐν τῷ Ἰουδαϊσμῷ, ὅτι καθ' ὑπερβολὴν ἐδίωκον τὴν Ἐκκλησίαν τοῦ Θεοῦ, καὶ ἐπόρθουν αὐτὴν, 14 καὶ προέκοπτον ἐν τῷ Ἰουδαϊσμῷ ὑπὲρ πολλοὺς συνηλικιώτας ἐν τῷ γένει μου, περισσοτέρως ζηλωτὴς ὑπάρχων τῶν πατρικῶν μου παραδόσεων. 15a Ὅτε δὲ εὐδόκησεν ὁ Θεός. Ἔστι μὲν τὸ κατασκευαζόμενον ὅλον ἀπόδειξις τοῦ μὴ παρ' ἀνθρώπου, παραλαβεῖν αὐτὸν τὸ μυστήριον. Ἡ γὰρ τοσαύτη ἀθρόως γενομένη μεταβολὴ οὐκ ἂν δι' ἀνθρώπου ᾖ δυνατὸν γίνεσθαι. Ἡ γὰρ ἐξ ἀνθρώπων διδασκαλία κατ' ὀλίγον ἐστὶ προκόπτουσα. Ἔχει δὲ καὶ ἄλλην τινὰ λανθάνουσαν κατασκευήν. Ἠρέμα γὰρ αὐτοὺς διδάσκει μὴ πράσσειν τὰ νομικά· εἰ γὰρ ὁ τοσαύτην, φησὶ, σπουδὴν ἐν τῷ νόμῳ ἐνδειξάμενος, τὰ τοῦ νόμου ἀφεὶς, ἐπὶ τὴν ἐκ πίστεως ἦλθε σωτηρίαν, εὔδηλον ὡς τελειῶσαι τὸν νόμον μὴ δυνηθέντα καταλέλοιπε. Πολλῷ οὖν μᾶλλον οἱ τῇ πίστει προσδεδραμηκότες, οὐκ ὀφείλουσι διώκειν τὸν μὴ δυνάμενον τελειοῦν. 15b Ὁ ἀφορίσας με ἐκ κοιλίας μητρός μου, καὶ καλέσας διὰ χάριτος αὐτοῦ 16a ἀποκαλύψαι τὸν Υἱὸν αὐτοῦ ἐν ἐμοὶ, ἵνα εὐαγγελίζωμαι αὐτὸν ἐν τοῖς ἔθνεσιν. [05563] Εἰ ἐκ κοιλίας ἐκλήθη μητρὸς, εἰς τὴν ἀποστολὴν δηλονότι, πῶς διώκτης ἐγένετο; [05564] Τοῦτο δὲ τὸ ἄπορον αὐτὸς ἐν ἑτέρῳ ἔλυσεν τόπῳ, εἰπών· [05565] Ἵνα ἐν ἐμοὶ πρῶτον ἐνδείξηται Χριστὸς τὴν ἅπασαν μακροθυμίαν αὐτοῦ, εἰς ὑποτύπωσιν τῶν μελλόντων πιστεύειν ἐπ' αὐτῷ εἰς ζωὴν αἰώνιον. 16b Εὐθέως οὐ προανεθέμην σαρκὶ καὶ αἵματι, 17οὐδὲ ἀνῆλθον εἰς Ἱερουσαλὴμ πρὸς τοὺς πρὸ ἐμοῦ ἀποστόλους, ἀλλὰ ἀπῆλθον εἰς Ἀραβίαν, καὶ πάλιν ἐπέστρεψα εἰς Δαμασκόν. [05567] Πάλιν κατασκευαστικὸν, τὸ μὴ παρ' ἀνθρώπων αὐτὸν τὴν περὶ Χριστοῦ διδασκαλίαν δέξασθαι. [05568] Πῶς γὰρ καὶ ἔμελλεν ἀνθρώποις ἀναθέσθαι, ὁ τῆς ἄνωθεν διδασκαλίας ἠξιωμένος;	In the Epistle to the Galatians Chapter 1 Paul, an apostle, not of men, neither by man, but by Jesus Christ, and God the Father, Those from the Jews who believed, being occupied on the one hand with their preference to Judaism, but on the other being intoxicated with conceit, also wanting to place themselves among the ranks of teachers, having come to the nation of the Galatians, taught that you must be circumcised, and to keep the Sabbaths and the New Moons, and to not support Paul who refutes these things. For those around Peter and James and John, the first of the Apostles, say they did not prohibit these things. For indeed [Paul] appeared yesterday and today, but they were first, those around Peter; and this one [Paul] was a disciple of the Apostles, but they [were the disciples] of Christ; And he is alone, but they are many, and they are pillars of the Church. Looking therefore before them they saw a whole nation, and a kindled fire, [starting] from the Church of the Galatians, he wrote the epistle to everyone defending these things, and from the opening he immediately expands on what they were saying, that is, undermining his objection, that the others were of Christ, but this man was a disciple of the Apostles. 1b who raised him from the dead, But why did he not begin with the Divine Majesty, but from his zeal? That's because they revolted against him on the grounds that they were intending to punish those who rebelled from the law, for this cause he recalls that matter through which every need of the law has been expelled. Therefore, I say because of the cross and the resurrection, it caused the salvation for everyone to come. 2a And all the brethren who are with me, Again he alludes to those who say, "that Paul is one, but the Apostles are many". Plus he brought a multitude with him, and not as in other [times], only Paul, or Paul and Timothy, or even Silvanus. 2b to the churches of Galatia. He shows by the urgency of the epistle, that not only one church awoke him to such great haste, but a multitude of churches. 3 Grace be to you, and peace from God the Father, and from our Lord Jesus Christ, He presents this everywhere, but especially now he writes to the Galatians, because they were in danger of falling from grace, returning to circumcision. 4a Who gave himself for our sins, He says, we have regarded ten thousands of evils [deeds], and we have become accountable for the worst punishment; for the law not only did not reconcile, but indeed brought condemnation, yet sin became manifest, but it (the law) is not able to free [anyone], nor cease the wrath of God. But the Son of God indeed made the impossible possible, having loosed the sins, and has established the enemies to the order of friends. 4b that he might deliver us from this present wicked world, He did not state the time, but he called this life evil. 4c-5 according to the will of God and our Father: 5 To whom is glory for ever and ever. Amen. He refers to the evil practices of the world, to the perverted free choice. (Note: this comment actually refers to the verse above) 6a I wonder that you are so soon removed from him that called you into the grace of Christ, This, he says, has raised much fright for me, because those who were taught the mystery of grace, as to enable [them] and they could become teachers of others, they were easily persuaded by these decievers. 6b unto another gospel. 7a Which is not another, For as Peter says, that "there is no other name under heaven given to men, whereby we must be saved." (Acts 4:12) 7b only there are some that trouble you, and would pervert the gospel of Christ. Rightly said, "that trouble", not "those teaching," nor "those who persuade," so he shows the occurrence was one of deceit. 8 But though we, or an angel from heaven, preach a gospel to you besides that which we have preached to you, let him be anathema. 9 As we said before, so now I say again: If any one preach to you a gospel, besides that which you have received, let him be anathema. See the apostolic cleverness! So that no one might say that he put together his own dogmas because of vainglory, and excommunicate him; since they fled to those among the ranks, James and John, on account of this he was mindful of the angels. For don't tell me about James and John. For even any one of the chief angels, he says, will be excommunicated in corrupting the preaching. 10a For do I now persuade men, or God? He says, And if I was trying to deceive you, in saying these things, and am I able to falsify God, who has known the secrets of the mind, and whom I take all regard to please by all things? 10b Or do I seek to please men? If I yet pleased men, I should not be the servant of Christ. 11 For I give you to understand, brethren, that the gospel which was preached by me is not according to man. If I wanted to please men, he says, I would still accompany the Jews, and would be trying to destroy the Church. But if I have despised a whole nation, and relatives and glory, and have exchanged them for persecutions, and wars, and daily deaths, it should also be evident that by these things I am not relying on glory, which is from men. But he said these things, because he is going to describe his former life. However, to keep them from thinking that he does this to defend them, and being joyful, for this reason he says, "For do I seek the favor men?" 12 For neither did I receive it of man, nor did I learn it; but by the revelation of Jesus Christ. Do you see how above and below he affirms, that he became a disciple of God, because of those who forced the circumcision on the Galatians, saying, that those who became disciples of Christ, Peter and James and John, allow the circumcision, but this man is a disciple of the disciples, and they must not pay attention to them rather to him? 13 For you have heard of my conversation in time past in the Judaism: how that, beyond measure, I persecuted the church of God, and wasted it. 14 And I made progress in the Judaism above many of my equals in my own nation, being more abundantly zealous for the traditions of my fathers. 15a But when it pleased God, The whole principle shows that he did not receive the mystery from a man, for such an immediate arguement could not have been able to have taken place through a man. The teaching of men makes little progress. But there is also another hidden condition, in that he gently teaches them not to perform the things of law; for he says, if he who showed such a great diligence in connection with the law, abandoned the things of law and turned to the salvation which is from faith, it is obvious that he abandoned the law as being unable to lead to perfection. How much more fitting, then, should it be for those who have turned to the faith not to seek to follow what is unable to lead to perfection!

ΕΙΣ ΕΠΙΣΤΟΛΗΝ ΠΡΟΣ ΓΑΛΑΤΑΣ.

ΚΕΦΑΛΑΙΟΝ ΠΡΩΤΟΝ.
1 Παῦλος ἀπόστολος, οὐκ ἀπ' ἀνθρώπων, οὐδὲ δι' ἀνθρώπου, ἀλλὰ διὰ Ἰησοῦ Χριστοῦ, καὶ Θεοῦ Πατρός.

Οἱ ἐξ Ἰουδαίων πιστεύσαντες, ὁμοῦ μὲν τῇ προλήψει τοῦ Ἰουδαϊσμοῦ κατεχόμενοι, ὁμοῦ δὲ κενοδοξίᾳ μεθύοντες, καὶ βουλόμενοι διδασκάλων ἀξιώματα ἑαυτοῖς περιθεῖναι, ἐλθόντες εἰς τὸ Γαλατῶν ἔθνος, ἐδίδασκον ὅτι δεῖ περιτέμνεσθαι, καὶ Σάββατα, καὶ Νεομηνίας τηρεῖν, καὶ μὴ ἀνέχεσθαι Παύλου ταῦτα ἀναιροῦντος. Οἱ γὰρ περὶ Πέτρον καὶ Ἰάκωβον, καὶ Ἰωάννην, φησὶν, ταῦτα οὐ κωλύουσιν, οἱ πρῶτοι τῶν ἀποστόλων. Οὗτος μὲν γὰρ χθὲς καὶ σήμερον ἐφάνη, ἐκεῖνοι δὲ πρῶτοι, οἱ περὶ Πέτρον· καὶ οὗτος μὲν μαθητὴς τῶν ἀποστόλων, ἐκεῖνοι δὲ τοῦ Χριστοῦ· καὶ οὗτος μόνος, ἐκεῖνοι δὲ πολλοὶ, καὶ στύλοι τῆς Ἐκκλησίας. Ἐπεὶ οὖν ἔμπροσθεν εἶδεν ἔθνος ὁλόκληρον, καὶ πυρὰν ἐκ τῆς Γαλατῶν ἀναφθεῖσαν Ἐκκλησίας, γράφει τὴν ἐπιστολὴν πρὸς ἅπαντα ταῦτα ἀπολογούμενος, καὶ ἐκ προοιμίων εὐθέως πρὸς ἐκεῖνο ἀνατείνεται, ὃ διορύττοντες αὐτοῦ τὴν ὑπόληψιν ἔλεγον, ὅτι οἱ μὲν ἄλλοι τοῦ Χριστοῦ, οὗτος δὲ τῶν ἀποστόλων γέγονεν μαθητής.

1b Τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν.

Διὰ τί οὐκ ἀπὸ τῶν θεοπρεπῶν ἤρξατο, ἀλλ' ἀπ' αὐτοῦ τοῦ πάθους; Ὅτι ἐπειδὴ ὡς μέλλοντες τιμωρεῖσθαι, εἰ ἀποσταῖεν τοῦ νόμου, ἐστασίαζον πρὸς αὐτὸν, διὰ τοῦτο πράγματος μέμνηται δι' οὗ πᾶσαν ἐκβάλλει τοῦ νόμου τὴν χρείαν. Λέγω δὴ τὴν ἐκ τοῦ σταυροῦ καὶ τῆς ἀναστάσεως αἰτίαν γενομένην ἅπασι σωτηρίας.

2a Καὶ οἱ σὺν ἐμοὶ πάντες ἀδελφοί.

Πρὸς ἐκεῖνο πάλιν ἀποτείνεται, τὸ λέγειν ἐκείνους, ὅτι ὁ μὲν Παῦλος εἷς, οἱ δὲ ἀπόστολοι, πολλοί· διὸ πλῆθος ἐπεισήγαγε σὺν αὐτῷ, καὶ οὐχ ὥσπερ ἐν ἑτέραις, ἢ Παῦλος μόνον, ἢ Παῦλος καὶ Τιμόθεος, ἢ καὶ Σιλουανός

2b Ταῖς Ἐκκλησίαις τῆς Γαλατίας.
Δείκνυσι τὸ ἀναγκαῖον τῆς ἐπιστολῆς, ὅτι οὐ μία κινδυνεύουσα Ἐκκλησία ἤγειρεν αὐτοῦ τὴν τοσαύτην σπουδὴν, ἀλλὰ πλῆθος Ἐκκλησιῶν.

3 Χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ Πατρὸς κα Κυρίου Ἰησοῦ Χριστοῦ.

Πανταχοῦ μὲν τοῦτο τίθησι, μάλιστα δὲ Γαλάταις ἐπιστέλλων νῦν, ἐπειδὴ τῆς χάριτος ἐκινδύνευον ἐκπεσεῖν, τὸ πάλιν ἐλθεῖν περιτέμνεσθαι.

4a Τοῦ δόντος ἑαυτὸν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν.
Μυρίοις, φησὶν, περιεπάρημεν κακοῖς, καὶ τῆς ἐσχάτης ἦμεν ὑπεύθυνοι κολάσεως· καὶ ὁ μὲν νόμος οὐ μόνον οὐ κατήλλαξεν, ἀλλὰ καὶ κατεδίκασεν, τὸ μὲν ἁμάρτημα φανερὸν καθιστὰς, ἐλευθερῶσαι δὲ οὐκ ἰσχύων, οὐδὲ παῦσαι τοῦ Θεοῦ τὴν ὀργήν. Ὁ δὲ Υἱὸς τοῦ Θεοῦ, καὶ τὸ ἀδύνατον δυνατὸν ἐποίησε, τὰς ἁμαρτίας λύσας, καὶ τοὺς ἐχθροὺς ἐν τάξει φίλων καταστήσας

4b Ὅπως ἐξέληται ἡμᾶς ἐκ τοῦ αἰῶνος πονηροῦ.

Οὐ τὸν χρόνον εἶπεν, ἀλλὰ τὴν παροῦσαν ζωὴν πονηρὰν ἐκάλεσε.

4c-5 Τοῦ ἐνεστῶτος πονηροῦ κατὰ τὸ θέλημα τοῦ Θεοῦ καὶ Πατρὸς ἡμῶν, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων· Ἀμήν.
Γὰς πράξεις λέγει τὰς πονηρὰς, τὴν προαίρεσιν τὴν διεστραμμένην.

6a Θαυμάζω ὅτι οὕτω ταχέως μετατίθεσθε ἀπὸ τοῦ καλέσαντος ὑμᾶς ἐν χάριτι Χριστοῦ.
Τοῦτό μοι, φησὶ, τὴν πολλὴν ἔκπληξιν ἤγειρεν, ὅτι οἱ οὕτως τὸ τῆς χάριτος διδαχθέντες μυστήριον, ὡς δύνασθαι καὶ ἑτέρων διδάσκαλοι γίνεσθαι, οὗτοι εὐχερῶς οὕτως τοῖς ἀπατῶσι πείθονται.

6b-7a Εἰς ἕτερον Εὐαγγέλιον, ὃ οὐκ ἔστιν ἄλλο.

Ὡς γὰρ ὁ Πέτρος φησὶν, ὅτι Οὐκ ἔστιν ἕτερον ὄνομα ὑπὸ τὸν οὐρανὸν τὸ δεδομένον ἐν ἀνθρώποις, ἐν ᾧ δεῖ σωθῆναι ἡμᾶς.

7b Εἰ μή τινές εἰσιν οἱ ταράσσοντες ὑμᾶς, καὶ θέλοντες μεταστρέψαι τὸ Εὐαγγέλιον τοῦ Χριστοῦ.
Εὖ τὸ, ταράσσοντες, οὐ διδάσκοντες, οὐδὲ πείθοντες· ἵνα δείξῃ ἀπάτης μόνης τὸ πρᾶγμα ὄν.

8-9 Ἀλλὰ καὶ ἐὰν ἡμεῖς ἢ ἄγγελος ἐξ οὐρανοῦ εὐαγγελίζηται παρ' ὃ εὐηγγελισάμεθα ὑμῖν, ἀνάθεμα ἔστω. 9 Ὡς προειρήκαμεν, καὶ ἄρτι πάλιν λέγω· εἴ τις ὑμᾶς εὐαγγελίζεται παρ' ὃ παρελάβετε, ἀνάθεμα ἔστω.
Ὅρα σύνεσιν ἀποστολικήν· Ἵνα γὰρ μή τις λέγῃ, ὅτι κενοδοξίας ἕνεκεν τὰ ἴδια συγκροτεῖ δόγματα, καὶ αὐτὸν ἀνεθεμάτισεν· ἐπειδὴ δὲ εἰς ἀξιώματα κατέφυγον, Ἰάκωβον καὶ Ἰωάννην, διὰ τοῦτο καὶ ἀγγέλων ἐμνήσθη.
Μὴ γάρ μοι Ἰάκωβον εἴπῃς καὶ Ἰωάννην. Κἂν γὰρ τῶν πρώτων ἀγγέλων ᾖ τις, φησὶν, διαφθείρων τὸ κήρυγμα, ἀνάθεμα ἔστω.

10a Ἄρτι γὰρ ἀνθρώπους πείθω, ἢ τὸν Θεόν;
Εἰ καὶ ὑμᾶς ἠπάτων, φησὶ, ταῦτα λέγων, μὴ καὶ τὸν Θεὸν παραλογίσασθαι δύναμαι, τὸν τὰ ἀπόῤῥητα τῆς διανοίας εἰδότα, καὶ ᾧ πᾶσά μοι σπουδὴ καὶ διὰ πάντων ἀρέσκειν;

10b- 11 Εἰ ἔτι ἀνθρώποις ἤρεσκον, Χριστοῦ δοῦλος ἂν ἤμην. 11 Γνωρίζω γὰρ ὑμῖν, ἀδελφοὶ, τὸ Εὐαγγέλιον, τὸ εὐαγγελισθὲν ὑπ' ἐμοῦ, ὅτι οὐκ ἔστι κατὰ ἄνθρωπον.
Εἰ ἤθελον ἀνθρώποις ἀρέσαι, φησὶν, ἔτι μετὰ Ἰουδαίων ἤμην, καὶ τὴν Ἐκκλησίαν ἐπόρθουν. Εἰ δὲ ἔθνους ὁλοκλήρου καὶ συγγενῶν καὶ δόξης κατεφρόνησα, καὶ ἀντηλλαξάμην διωγμοὺς, καὶ πολέμους, καὶ θανάτους καθημερινοὺς, εὔδηλον ὅτι καὶ ταῦτα ἃ λέγω νῦν, οὐ τῆς τῶν ἀνθρώπων ἐφιέμενος δόξης λέγω. Τοῦτο δὲ εἴρηκεν, ἐπειδὴ μέλλει καὶ τὸν πρότερον αὐτοῦ διηγεῖσθαι βίον.
Ἵνα οὖν μὴ νομίσωσιν, ὅτι αὐτοῖς ἀπολογούμενος τοῦτο ποιεῖ, καὶ ἐπαρθῶσιν, διὰ τοῦτο φησιν· Ἄρτι γὰρ ἀνθρώπους πείθω.

12 Οὐδὲ γὰρ ἐγὼ παρ' ἀνθρώπου παρέλαβον αὐτὸ, οὐδὲ ἐδιδάχθην· ἀλλὰ δι' ἀποκαλύψεως Ἰησοῦ Χριστοῦ.
Ὅρα πῶς ἄνω καὶ κάτω διισχυρίζεται, ὡς τοῦ Θεοῦ γέγονε μαθητὴς, διὰ τὸ τοὺς ἀναγκάζοντας περιτέμνεσθαι Γαλάτας, λέγειν· ὡς ἐκεῖνοι οἱ τοῦ Χριστοῦ γεγονότες μαθηταὶ, Πέτρος καὶ Ἰάκωβος καὶ Ἰωάννης, ἐῶσι τὴν περιτομὴν, οὗτος δὲ μαθητῶν ἐστι μαθητὴς, καὶ οὐ δεῖ ἐκείνοις μᾶλλον ἢ τούτῳ προσέχειν;

13 Ἠκούσατε γὰρ τὴν ἐμὴν ἀναστροφήν ποτε ἐν τῷ Ἰουδαϊσμῷ, ὅτι καθ' ὑπερβολὴν ἐδίωκον τὴν Ἐκκλησίαν τοῦ Θεοῦ, καὶ ἐπόρθουν αὐτὴν, 14 καὶ προέκοπτον ἐν τῷ Ἰουδαϊσμῷ ὑπὲρ πολλοὺς συνηλικιώτας ἐν τῷ γένει μου, περισσοτέρως ζηλωτὴς ὑπάρχων τῶν πατρικῶν μου παραδόσεων. 15a Ὅτε δὲ εὐδόκησεν ὁ Θεός.

Ἔστι μὲν τὸ κατασκευαζόμενον ὅλον ἀπόδειξις τοῦ μὴ παρ' ἀνθρώπου, παραλαβεῖν αὐτὸν τὸ μυστήριον. Ἡ γὰρ τοσαύτη ἀθρόως γενομένη μεταβολὴ οὐκ ἂν δι' ἀνθρώπου ᾖ δυνατὸν γίνεσθαι. Ἡ γὰρ ἐξ ἀνθρώπων διδασκαλία κατ' ὀλίγον ἐστὶ προκόπτουσα. Ἔχει δὲ καὶ ἄλλην τινὰ λανθάνουσαν κατασκευήν. Ἠρέμα γὰρ αὐτοὺς διδάσκει μὴ πράσσειν τὰ νομικά· εἰ γὰρ ὁ τοσαύτην, φησὶ, σπουδὴν ἐν τῷ νόμῳ ἐνδειξάμενος, τὰ τοῦ νόμου ἀφεὶς, ἐπὶ τὴν ἐκ πίστεως ἦλθε σωτηρίαν, εὔδηλον ὡς τελειῶσαι τὸν νόμον μὴ δυνηθέντα καταλέλοιπε. Πολλῷ οὖν μᾶλλον οἱ τῇ πίστει προσδεδραμηκότες, οὐκ ὀφείλουσι διώκειν τὸν μὴ δυνάμενον τελειοῦν.

15b Ὁ ἀφορίσας με ἐκ κοιλίας μητρός μου, καὶ καλέσας διὰ χάριτος αὐτοῦ 16a ἀποκαλύψαι τὸν Υἱὸν αὐτοῦ ἐν ἐμοὶ, ἵνα εὐαγγελίζωμαι αὐτὸν ἐν τοῖς ἔθνεσιν.

[05563] Εἰ ἐκ κοιλίας ἐκλήθη μητρὸς, εἰς τὴν ἀποστολὴν δηλονότι, πῶς διώκτης ἐγένετο; [05564] Τοῦτο δὲ τὸ ἄπορον αὐτὸς ἐν ἑτέρῳ ἔλυσεν τόπῳ, εἰπών· [05565] Ἵνα ἐν ἐμοὶ πρῶτον ἐνδείξηται Χριστὸς τὴν ἅπασαν μακροθυμίαν αὐτοῦ, εἰς ὑποτύπωσιν τῶν μελλόντων πιστεύειν ἐπ' αὐτῷ εἰς ζωὴν αἰώνιον.

16b Εὐθέως οὐ προανεθέμην σαρκὶ καὶ αἵματι, 17οὐδὲ ἀνῆλθον εἰς Ἱερουσαλὴμ πρὸς τοὺς πρὸ ἐμοῦ ἀποστόλους, ἀλλὰ ἀπῆλθον εἰς Ἀραβίαν, καὶ πάλιν ἐπέστρεψα εἰς Δαμασκόν.

[05567] Πάλιν κατασκευαστικὸν, τὸ μὴ παρ' ἀνθρώπων αὐτὸν τὴν περὶ Χριστοῦ διδασκαλίαν δέξασθαι.
[05568] Πῶς γὰρ καὶ ἔμελλεν ἀνθρώποις ἀναθέσθαι, ὁ τῆς ἄνωθεν διδασκαλίας ἠξιωμένος;

In the Epistle to the Galatians

Chapter 1
Paul, an apostle, not of men, neither by man, but by Jesus Christ, and God the Father,

Those from the Jews who believed, being occupied on the one hand with their preference to Judaism, but on the other being intoxicated with conceit, also wanting to place themselves among the ranks of teachers, having come to the nation of the Galatians, taught that you must be circumcised, and to keep the Sabbaths and the New Moons, and to not support Paul who refutes these things. For those around Peter and James and John, the first of the Apostles, say they did not prohibit these things. For indeed [Paul] appeared yesterday and today, but they were first, those around Peter; and this one [Paul] was a disciple of the Apostles, but they [were the disciples] of Christ; And he is alone, but they are many, and they are pillars of the Church. Looking therefore before them they saw a whole nation, and a kindled fire, [starting] from the Church of the Galatians, he wrote the epistle to everyone defending these things, and from the opening he immediately expands on what they were saying, that is, undermining his objection, that the others were of Christ, but this man was a disciple of the Apostles.

1b who raised him from the dead,

But why did he not begin with the Divine Majesty, but from his zeal? That's because they revolted against him on the grounds that they were intending to punish those who rebelled from the law, for this cause he recalls that matter through which every need of the law has been expelled. Therefore, I say because of the cross and the resurrection, it caused the salvation for everyone to come.

2a And all the brethren who are with me,

Again he alludes to those who say, "that Paul is one, but the Apostles are many". Plus he brought a multitude with him, and not as in other [times], only Paul, or Paul and Timothy, or even Silvanus.

2b to the churches of Galatia.

He shows by the urgency of the epistle, that not only one church awoke him to such great haste, but a multitude of churches.

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

He presents this everywhere, but especially now he writes to the Galatians, because they were in danger of falling from grace, returning to circumcision.

4a Who gave himself for our sins,

He says, we have regarded ten thousands of evils [deeds], and we have become accountable for the worst punishment; for the law not only did not reconcile, but indeed brought condemnation, yet sin became manifest, but it (the law) is not able to free [anyone], nor cease the wrath of God. But the Son of God indeed made the impossible possible, having loosed the sins, and has established the enemies to the order of friends.

4b that he might deliver us from this present wicked world,

He did not state the time, but he called this life evil.

4c-5 according to the will of God and our Father: 5 To whom is glory for ever and ever. Amen.

He refers to the evil practices of the world, to the perverted free choice.
(Note: this comment actually refers to the verse above)

6a I wonder that you are so soon removed from him that called you into the grace of Christ,

This, he says, has raised much fright for me, because those who were taught the mystery of grace, as to enable [them] and they could become teachers of others, they were easily persuaded by these decievers.

6b unto another gospel. 7a Which is not another,

For as Peter says, that "there is no other name under heaven given to men, whereby we must be saved." (Acts 4:12)

7b only there are some that trouble you, and would pervert the gospel of Christ.

Rightly said, "that trouble", not "those teaching," nor "those who persuade," so he shows the occurrence was one of deceit.

8 But though we, or an angel from heaven, preach a gospel to you besides that which we have preached to you, let him be anathema. 9 As we said before, so now I say again: If any one preach to you a gospel, besides that which you have received, let him be anathema.

See the apostolic cleverness! So that no one might say that he put together his own dogmas because of vainglory, and excommunicate him; since they fled to those among the ranks, James and John, on account of this he was mindful of the angels. For don't tell me about James and John. For even any one of the chief angels, he says, will be excommunicated in corrupting the preaching.

10a For do I now persuade men, or God?

He says, And if I was trying to deceive you, in saying these things, and am I able to falsify God, who has known the secrets of the mind, and whom I take all regard to please by all things?

10b Or do I seek to please men? If I yet pleased men, I should not be the servant of Christ. 11 For I give you to understand, brethren, that the gospel which was preached by me is not according to man.

If I wanted to please men, he says, I would still accompany the Jews, and would be trying to destroy the Church. But if I have despised a whole nation, and relatives and glory, and have exchanged them for persecutions, and wars, and daily deaths, it should also be evident that by these things I am not relying on glory, which is from men. But he said these things, because he is going to describe his former life. However, to keep them from thinking that he does this to defend them, and being joyful, for this reason he says, "For do I seek the favor men?"

12 For neither did I receive it of man, nor did I learn it; but by the revelation of Jesus Christ.

Do you see how above and below he affirms, that he became a disciple of God, because of those who forced the circumcision on the Galatians, saying, that those who became disciples of Christ, Peter and James and John, allow the circumcision, but this man is a disciple of the disciples, and they must not pay attention to them rather to him?

13 For you have heard of my conversation in time past in the Judaism: how that, beyond measure, I persecuted the church of God, and wasted it. 14 And I made progress in the Judaism above many of my equals in my own nation, being more abundantly zealous for the traditions of my fathers. 15a But when it pleased God,

The whole principle shows that he did not receive the mystery from a man, for such an immediate arguement could not have been able to have taken place through a man. The teaching of men makes little progress. But there is also another hidden condition, in that he gently teaches them not to perform the things of law; for he says, if he who showed such a great diligence in connection with the law, abandoned the things of law and turned to the salvation which is from faith, it is obvious that he abandoned the law as being unable to lead to perfection. How much more fitting, then, should it be for those who have turned to the faith not to seek to follow what is unable to lead to perfection!

JohnLitteral	Latest page update: made by JohnLitteral , Sep 28 2009, 5:44 PM EDT (about this update About This Update Edited by JohnLitteral 1 word added 1 word deleted view changes - complete history)
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