กาลาเทีย 1:22 วิจารณ์

In this chapter, after the preface or introduction (Gal 1:1-5), the apostle severely reproves these churches for their defection from the faith (Gal 1:6-9), and then proves his own apostleship, which his enemies had brought them to question, I. From his end and design in preaching the gospel (Gal 1:10). II. From his having received it by immediate revelation (Gal 1:11, Gal 1:12). For the proof of which he acquaints them, 1. What his former conversation was (Gal 1:13, Gal 1:14). 2. How he was converted, and called to the apostleship (Gal 1:15, Gal 1:16). 3. How he behaved himself afterwards (Gal 1:16 to the end).

This chapter contains the inscription of the epistle, the apostle's usual salutation of the persons he writes to, and the charge he brought against them for their fickleness and inconstancy, in showing any manner of disposition towards a removal from the Gospel; the truth, certainty, and authority of the Gospel, and an account of himself, who was a preacher of it; of his life before conversion; of the nature and manner of his conversion; of his travels, labours, and usefulness afterwards. The inscription is in Gal 1:1 in which the writer of the epistle is described by his name Paul, and by his office, an apostle; which office he had not of men, but of God, of the Son of God, Jesus Christ, and of God the Father, who is described by his power in raising Christ from the dead. The persons to whom the epistle is inscribed are the churches of Galatia, and those that joined the apostle in the salutation of them were the brethren that were with him. The salutation follows, Gal 1:3 in which mention being made of Christ, there is a declaration of a singular benefit by him, which contains the sum of the Gospel, as that he gave himself for the sins of his people, to deliver them from the present evil world, according to the will of God, Gal 1:4 upon which a doxology, or an ascription of glory is made, either to Christ, who gave himself, or to the Father, according to whose will he did, or to both, Gal 1:5. After which the apostle proceeds to exhibit a charge of levity against the Galatians; and which he expresses in a way of admiration, that they should so soon be carried away from the doctrine of grace, to another doctrine the reverse of it, Gal 1:6 though he somewhat mitigates this reproof by laying the blame on the false teachers, who were troublers of them, and perverters of the Gospel of Christ; and corrects himself for calling their false doctrine by the name of another Gospel, Gal 1:7 and delivers out, and pronounces an anathema on all such, whether angels or men, that should preach any other Gospel than he had preached, and they had received, Gal 1:8. The excellency of which Gospel is set forth, by the matter of it, being not human but divine, and by the manner of preaching it, with all simplicity and honesty, not seeking to please men, Gal 1:10 and from the efficient cause of it, it being denied to be after man, or received from, or taught by man, but is ascribed to the revelation of Christ Jesus, Gal 1:11. And that the apostle had it not from men, he proves by the account of himself, and his conversation before conversion, as how that he had been a persecutor of the church of God, of those that professed the Christian religion and doctrine; wherefore he could not have the Gospel, as not from nature and education, so not from the chief priests, Scribes, and elders, who encouraged him to persecute, Gal 1:13. And this he further makes to appear by his great proficiency in the religion of the Jews, and his abundant zeal for the traditions of the fathers, which set him at the greatest distance from, and opposition to, the Gospel of Christ, Gal 1:14. And, on the other hand, that he received it of God, and by the revelation of Christ, he proves by the account he gives of his effectual calling and conversion; the source and spring of which was the sovereign will of God in divine predestination, and the moving cause of it, the free grace of God, Gal 1:15. The manner in which this was done was by a revelation of Christ in him; and the end of it was, that he might preach Christ to the Gentiles, which he immediately did, without consulting flesh and blood, Gal 1:16. And as it was a clear point that he could never receive the Gospel from the Jews before his conversion, he and they being enemies to it, and persecutors of it; so it was evident that he did not receive it, after his conversion, even from Christian men, seeing he did not, upon his conversion, go directly to Jerusalem, and confer with the apostles there, who were the most likely persons to have taught him the Gospel; but instead of this he went into Arabia preaching the Gospel, and then came back to Damascus, where he was converted, Gal 1:17. And it was three years after his conversion, that he went to Jerusalem to visit Peter; and his stay with him was very short, no longer than fifteen days; and he was the only apostle he saw there, excepting James, the brother of Christ, Gal 1:18 for the truth of all which he appeals to God the searcher of hearts, Gal 1:20. And then goes on with the account of himself, and his travels; how that when he departed from Jerusalem, he did not go into any other parts of Judea, and visit the churches there, but went into the countries of Syria and Cilicia; and was not so much as known by thee, or personally, by any of the churches, or members of the churches in Judea, Gal 1:20 so that as it could not be thought by his short stay at Jerusalem, and the few apostles he saw there, that he received the Gospel he preached from them, so neither from any other ministers, or body of Christians in the land of Judea; for all they knew of him was by hearsay only, as that he who was formerly a persecutor of them, was now become a preacher of the Gospel he had sought to destroy, Gal 1:22 wherefore it was a clear case he had not received the Gospel from them. Besides, as they had heard that he preached the Gospel of Christ, they glorified God for it, who had revealed it to him, and bestowed gifts upon him, fitting him for such service, Gal 1:24.

And was unknown by face,.... Or "in person". This is said to prevent what might be objected, that though the apostle had not received the Gospel he preached from any of the apostles at Jerusalem; yet he might have had it from the churches that were in the land of Judea, and from some of the principal men in them; but this was so far from being truth, that he was not so much as known unto the churches of Judea which were in Christ; for there was not only a famous church of believers in Christ at Jerusalem, the metropolis of the land, but there were several congregated churches in the several parts of that country: by Judea we are to understand that part of the land of Israel so called, which was distinct not only from Samaria; but from Galilee and Perea, or the country beyond Jordan; for according to the Jews (d), the land of Israel was divided into three parts, Judea, Perea, and Galilee. Judea again was divided into three parts, the hill country, the plain, and the valley; and the plain of Lydda is as the plain of the south, and its mountainous part as the king's mountain; from Bethhoron to the sea is one province: and elsewhere (e) it is said, that the hill country of Judea is the king's mountain, the plain of it is the plain of the south, and the valley is from Engedi to Jericho--from Bethhoron to Emmaus is mountainous, from Emmaus to Lydda is a plain, and from Lydda to the sea a valley; from which may be collected where this country lay, and where were these churches here spoken of; the foundation of which might be laid in the conversion of some in those parts, through the ministry of the disciples of Christ, who were appointed witnesses of him not only in Jerusalem, but in all Judea and Samaria, Act 1:8 and about the time of the Apostle Paul's conversion, and his being at Jerusalem, there were churches gathered in Judea, as distinct from Galilee and Samaria, Act 9:31 particularly at Caesarea, Lydda, Saron, and Joppa. It is very likely that all the apostles, when they first set out to preach the Gospel after the ascension of Christ and the effusion of the Spirit, began in Judea; though some might make a very short stay, and others a longer. The Apostle and Evangelist Matthew is generally thought to have exercised his ministry chiefly in Judea, and to have continued there long; here he wrote his Gospel for the sake of the Jews that believed (f); and that, as a very ancient writer says (g), when Peter and Paul preached at Rome, and founded the church there. Judas Thaddaeus is also said (h) to go through Judea, Galilee, Samaria, Arabia, Syria, and Mesopotamia; and certain it is, that Philip, after he had baptized the eunuch, preached in all the cities from Azotus to Caesarea, where he seems to have stayed awhile and preached, Act 8:40 and where afterwards was a Gospel church state, of which See Gill on Act 10:48 and at Lydda and Saron, which were both in Judea, there were saints who were visited by the Apostle Peter, and others converted by him, about the time that our apostle here refers to; of the church at Lydda; See Gill on Act 9:32 at Joppa also, which was in the tribe of Dan, there were disciples at the same time, and very likely a church there; See Gill on Act 9:38 and it may be observed that the Apostle Peter was the minister of the circumcision, he had the Gospel of the circumcision committed to him, and he continued with and preached much to the circumcised Jews; and so in all likelihood was the instrument of planting the churches in Judea here spoken of. These are said to be in Christ, as the church at Thessalonica, and that at Corinth are elsewhere said to be; because they professed to believe in Christ, were called by his name, and called upon his name; and though every individual member of them might not be in Christ, really united to him, and have communion with him; yet since they were all under a profession of him, they are considered as in him. The Arabic version reads it, "the churches of Judea which believe in Christ"; which though not a literal translation, gives the true sense of the passage, and distinguishes those churches from the synagogues or assemblies of the Jews which did not believe in Christ. (d) Misn. Sheviith, c. 9. sect. 2. (e) T. Hieros. Sheviith, fol. 38. 4. (f) Hieron. Catalog. Script. Ecclesiast. sect. 4. fol. 90. A. (g) Irenaeus adv. Haeres. l. 3. c. 1. (h) Hist. Eccles. Magdeburg. cent. 1. l. 2. c. 10. p. 449.

"And I was still unknown by face unto the Churches of Judaea; but they only heard say, he that once persecuted us now preacheth the faith of which he once made havoc." What modesty in thus again mentioning the facts of his persecuting and laying waste the Church, and in thus making infamous his former life, while he passes over the illustrious deeds he was about to achieve! He might have told, had he wished it, all his successes, but he mentions none of these and stepping with one word over a vast expanse, he says merely, "I came into the regions of Syria and Cilicia;" and, "they had heard, that he, which once persecuted us, now preacheth the faith of which he once made havoc." The purpose of the words, "I was unknown to the Churches of Judaea," is to show, that so far from preaching to them the necessity of circumcision, he was not known to them even by sight.

He discreetly returns to the main point, establishing that he had spent so short a time in Judea that he was unknown even by face to the believers. Hence he shows that he had no teachers—not Peter, not James, not John—but Christ, who had revealed his gospel to him.

(Verses 22-24.) But I was unknown by face to the churches of Judea, which were in Christ Jesus. They only heard it said: He who once persecuted us now preaches the faith which he once tried to destroy. And they glorified God in me. The churches of Judea had only heard of me by reputation. And among them, they saw me more as a persecutor than as an apostle. But in Syria and Cilicia, Arabia and Damascus, they might have recognized me by sight as well: because I, as the Apostle to the Gentiles, preached the gospel of Christ not to the Jews, but to the Gentiles. But the whole point of what he does is this: to show that he could never have been glorious before those very people whom he had previously persecuted unless his preaching had also been proven by their judgment, even by those who had known him before as evil. And he returns secretly to his purpose, affirming that he spent such a short time in Judea that even those who believed were unaware of his appearance. From this he shows that he did not have Peter, James, or John as his teachers, but Christ, who revealed the Gospel to him. At the same time, it should be noted that while it was said above that the Church was under attack, here faith is: there men, here things; so that now (or then) it could be more opportune: He preaches the faith, which he once attacked. For they could not make a similar sound about the Church.

It should be observed that Jews had believed in Christ not only in Jerusalem, nor were they so few that they had been absorbed into the Gentile churches, but they were so numerous that churches came into being from them.

"I was unknown." Therefore, he says, I did not preach to those who had believed from the circumcision that they must be circumcised (for this is what the slanderers said, that he proclaimed circumcision to those who believed from the Jews); therefore I did not preach, he said, since they did not know from the beginning. Or therefore. — [PHOTIUS] From Peter I did not learn; I only saw him. From James I did not learn; for I only saw him as well. I did not see any other of the apostles. But not from some other humbler and not so prominent person? And how does it stand that I learned this from those who have not even seen my face? For I was unknown in appearance to the churches in Judea. For the others were in need of instruction, but they did not teach. Therefore, I did not learn it from a man. — "to the Churches of Judea." To the Churches around Syria and Cilicia, to those of the Jews who have turned back to the Lord. For this is what "in Christ" signifies.

Therefore, he says, the Christians in Judea did not even know me by face. So how could I have preached circumcision to them, when they did not even know me by face? For they slandered him, saying that in Judea he preached circumcision.

Secondly, how he was known by the others, namely, not by sight but by report and reputation. Hence he says, "I was unknown by face to the churches of Judea, which were in Christ," i.e., in the faith of Christ: "As unknown and yet known" (2 Cor 6:8). Hence it is evident that the churches of Judea did not teach me.

St. Paul shows that he was especially called of God to be an apostle, Gal 1:1. Directs his epistle to the Churches through the regions of Galatia, Gal 1:2. Commends them to the grace of Christ, who gave himself for their sins, Gal 1:3-5. Marvels that they had so soon turned away from the grace of the Gospel of Christ, to what falsely pretended to be another gospel, Gal 1:6, Gal 1:7. Pronounces him accursed who shall preach any other doctrine than that which he had delivered to them, Gal 1:8, Gal 1:9. Shows his own uprightness, and that he received his doctrine from God, Gal 1:10-12. Gives an account of his conversion and call to the apostleship, Gal 1:13-17. How three years after his conversion he went up to Jerusalem, and afterwards went through the regions of Syria and Cilicia, preaching the faith of Christ to the great joy of the Christian Churches in Judea, Gal 1:18-24.

And was unknown by face - I was not personally acquainted with any of the Churches of Judea; I was converted in another place, and had not preached the Gospel in any Christian congregation in that country; I knew only those at Jerusalem.

SUPERSCRIPTION. GREETINGS. THE CAUSE OF HIS WRITING IS THEIR SPEEDY FALLING AWAY FROM THE GOSPEL HE TAUGHT. DEFENSE OF HIS TEACHING: HIS APOSTOLIC CALL INDEPENDENT OF MAN. (Gal. 1:1-24) apostle--in the earliest Epistles, the two to the Thessalonians, through humility, he uses no title of authority; but associates with him "Silvanus and Timotheus"; yet here, though "brethren" (Gal 1:2) are with him, he does not name them but puts his own name and apostleship prominent: evidently because his apostolic commission needs now to be vindicated against deniers of it. of--Greek, "from." Expressing the origin from which his mission came, "not from men," but from Christ and the Father (understood) as the source. "By" expresses the immediate operating agent in the call. Not only was the call from God as its ultimate source, but by Christ and the Father as the immediate agent in calling him (Act 22:15; Act 26:16-18). The laying on of Ananias' hands (Act 9:17) is no objection to this; for that was but a sign of the fact, not an assisting cause. So the Holy Ghost calls him specially (Act 13:2-3); he was an apostle before this special mission. man--singular; to mark the contrast to "Jesus Christ." The opposition between "Christ" and "man," and His name being put in closest connection with God the Father, imply His Godhead. raised him from the dead--implying that, though he had not seen Him in His humiliation as the other apostles (which was made an objection against him), he had seen and been constituted an apostle by Him in His resurrection power (Mat 28:18; Rom 1:4-5). Compare as to the ascension, the consequence of the resurrection, and the cause of His giving "apostles," Eph 4:11. He rose again, too, for our justification (Rom 4:25); thus Paul prepares the way for the prominent subject of the Epistle, justification in Christ, not by the law.

So far was I from being a disciple of the apostles, that I was even unknown in the churches of Judea (excepting Jerusalem, Act 9:26-29), which were the chief scene of their labors.