We cannot identify all the Christian brothers who were with Paul when he wrote this epistle, but Barnabas and the Christians in the church in Syrian Antioch were probably part of this group. [source][source][source]
The churches of Galatia were probably the churches in the southern Roman province of Galatia (Iconium, Lystra, Derbe, et al.) rather than those in northern ethnic Galatia. [1] This is the only one of Paul"s inspired letters that he addressed neither to Christians in one specific town nor to an individual. [source][source][source]
". . . the Church as the total community is not a mere aggregate of individual congregations; rather the local church is the universal Church in its local manifestation." [2][source]
Context Summary
Galatians 1:1-10 - Danger From A Perverted Gospel
Note how strenuously Paul insists upon the genuineness of his call as an Apostle. It had come directly from the lips of Christ. Neither by man, but by Jesus Christ, Galatians 1:1. We who are redeemed have been lifted out of the present age, Galatians 1:4, into the next age, which may soon break forth in manifestation. It is now concealed, but it shall be unveiled. The age which preceded the fall of Jerusalem was notoriously corrupt. Speaking of the Jews at that time, Josephus says that they exceeded Sodom.
The false teachers who dogged Paul's footsteps suggested that he had only one side of the gospel, and that there was therefore abundant room for their statement of it. But this the Apostle indignantly repudiated, Galatians 1:8. No, he said; there is no gospel other than that which you have heard from my lips. These are solemn questions that each of us should ask: "What has been the effect of the gospel upon my life? Have I been redeemed out of the world that passes away, into that unseen and eternal kingdom of which my Lord is Center and Chief? Do I live according to the will of my God and Father?" Galatians 1:4. [source]
Chapter Summary: Galatians 1
1Paul's greeting to the Galatians; 6He wonders why they have so soon left him and the gospel; 8and accurses those who preach any other gospel than he did 11He learned the gospel not from men, but from God; 14and shows what he was before his calling; 17and what he did immediately after it
Greek Commentary for Galatians 1:2
All the brethren which are with me [οι συν εμοι παντες αδελποι] The same phrase in Philemon 4:21 in distinction from the saints in Philemon 4:22. Probably the small company of travelling companions. [source]
Unto the churches of Galatia [ταις εκκλησιαις της Γαλατιας] A circular letter therefore to all the churches in the province (both South Galatia and North Galatia if he really laboured there). [source]
Brethren - with me [] The circle of Paul's colleagues or more intimate friends. Comp. Philemon 4:21,Philemon 4:22, where the brethren with me are distinguished from all the saints - the church members generally. [source]
Unto the churches of Galatia [] See Introduction. This is a circular letter to several congregations. Note the omission of the commendatory words added to the addresses in the two Thessalonian and first Corinthian letters. [source]
Reverse Greek Commentary Search for Galatians 1:2
Acts 6:7To the faith [τῇ πίστει] Opinions differ greatly as to whether this is to be taken as meaningfaith in Jesus Christ, orfaith considered as Christian doctrine - the Gospel; the faith in the ecclesiastical sense. This passage and Galatians 1:23are the strong passages in favor of the latter view; but the general usage of the New Testament, added to the fact that in both these passages the former meaning gives a good, intelligible, and perfectly consistent sense, go to confirm the former interpretation. 1. In the great majority of New Testament passages faith is clearly used in the sense of faith in Jesus Christ: “the-DIVIDER-
conviction and confidence regarding Jesus Christ as the only and perfect mediator of the divine grace and of eternal life, through his work of atonement” (Meyer). -DIVIDER-
-DIVIDER-
2. This interpretation is according to the analogy of such expressions as obedience of Christ (2 Corinthians 10:5), where the meaning is, clearly, obedience to Christ: obedience of the truth (1 Peter 1:22). Accordinglyfaith, though it becomes in man the subjective moral power of the new life, regenerated through the power of the Spirit, is regarded objectively as a power - the-DIVIDER-
authority which commands submission. -DIVIDER-
-DIVIDER-
3. This interpretation is according to the analogy of the expression hearing of faith (Galatians 3:2), which is to be rendered, not as equivalent to the reception of the Gospel, but as the report or message of faith; i.e., which treats of faith, ἀκοὴ , hearing being always used in the New Testament in a passive sense, and often renderedfame, rumor, report (see Matthew 4:24; Matthew 14:1; Mark 1:28; John 12:38; Romans 10:16). Compare, also, obedience of faith (Romans 1:5; Romans 16:26), where faith is to be taken as the object, and not as the source, of the obedience; and hence is not to be explained as the obedience which springs from faith, but as the obedience rendered to faith as the authoritative impulse of the new life in Christ. -DIVIDER-
-DIVIDER-
The great majority of the best modern commentators hold that faith is to be taken as the subjective principle of-DIVIDER-
Christian life (though often regarded objectively as a spiritual power), and not as Christian doctrine. -DIVIDER-
-DIVIDER-
[source]
Acts 15:41 [] Went through ( διηρχετο diērcheto ). Imperfect middle. So Paul went forth on his second mission tour with heart-aches and high hopes mingled together. Syria and Cilicia ( την Συριαν και την Κιλικιαν tēn Surian kai tēn Kilikian ). He took the opposite course from the first tour, leaving Cyprus to Barnabas and Mark. Probably Paul had established these churches while in Tarsus after leaving Jerusalem ( Acts 9:30 ; Galatians 1:21 ). Paul would go “by the Gulf of Issus through the Syrian Gates, a narrow road between steep rocks and the sea, and then inland, probably past Tarsus and over Matthew. Taurus by the Cilician gates” (Page). This second tour will occupy Luke‘s story in Acts through Acts 18:22 . [source]
Acts 6:7Multiplied [επλητυνετο] Imperfect passive. The two imperfects kept pace with each other. Of the priests (των ιερων tōn hierōn). Who were usually Sadducees. It was a sad day for Annas and Caiaphas and all the sect of the Sadducees (Acts 5:17). Were obedient to Imperfect active of υπακουω hupakouō repetition, one after another. The faith (τηι πιστει tēi pistei). Here meaning the gospel, the faith system as in Romans 1:5; Galatians 1:23; Judges 1:3, etc. Here the word means more than individual trust in Christ. [source]
Acts 16:6The region of Phrygia and Galatia [την Πρυγιαν και Γαλατικην χωραν] This is probably the correct text with one article and apparently describes one “Region” or District in The Province of Galatia which was also Phrygian (the old-ethnographic name with which compare the use of Lycaonia in Acts 14:6). Strictly speaking Derbe and Lystra, though in the Province of Galatia, were not Phrygian, and so Luke would here be not resumptive of the record in Acts 14:1-5; but a reference to the country around Iconium and Antioch in Pisidia in North Galatia is not included. This verse is hotly disputed at every point by the advocates of the North Galatian theory as represented by Chase and the South Galatian theory by Ramsay. Whatever is true in regard to the language of Luke here and in Acts 18:23, it is still possible for Paul in Galatians 1:2 to use the term Galatia of the whole province of that name which could, in fact, apply to either South or North Galatia or to both. He could, of course, use it also in the ethnographic sense of the real Gauls or Celts who dwelt in North Galatia. Certainly the first tour of Paul and Barnabas was in the Province of Galatia though touching only the Regions of Pisidia, Phrygia, and Lycaonia, which province included besides the Gauls to the north. In this second tour Lycaonia has been already touched (Derbe and Lystra) and now Phrygia. The question arises why Luke here and in Acts 18:23 adds the term “of Galatia” Does Luke mean to use “of Galatia” in the same ethnographic sense as “of Phrygia” or does he here add the province (Galatia) to the name of the Region (Phrygia)? In itself either view is possible and it really matters very little except that the question is raised whether Paul went into the North Galatian Region on this occasion or later (Acts 18:23). He could have done so and the Epistle be addressed to the churches of South Galatia, North Galatia, or the province as a whole. But the Greek participle κωλυτεντες kōluthentes (“having been forbidden”) plays a part in the argument that cannot be overlooked whether Luke means to say that Paul went north or not. This aorist passive participle of κωλυω kōluō to hinder, can only express simultaneous or antecedent action, not subsequent action as Ramsay argues. No example of the so-called subsequent use of the aorist participle has ever been found in Greek as all Greek grammarians agree (Robertson, Grammar, pp. 860-63, 1112-14). The only natural meaning of κωλυτεντες kōluthentes is that Paul with Silas and Timothy “passed through the region of Phrygia and Galatia” because they were hindered by the Holy Spirit from speaking the word in Asia (the Province of Asia of which Ephesus was the chief city and west of Derbe and Lystra). This construction implies that the country called “the region of Phrygia and Galatia” is not in the direct line west toward Ephesus. What follows in Acts 16:7 throws further light on the point. [source]
Acts 6:7Were obedient to [υπηκουον] Imperfect active of υπακουω hupakouō repetition, one after another. The faith (τηι πιστει tēi pistei). Here meaning the gospel, the faith system as in Romans 1:5; Galatians 1:23; Judges 1:3, etc. Here the word means more than individual trust in Christ. [source]
Acts 9:21Made havock [πορτησας] First aorist active participle of πορτεω portheō to lay waste, an old verb, but only here and Galatians 1:13,Galatians 1:23 by Paul, an interesting coincidence. It is the old proverb about Saul among the prophets (1 Samuel 10:12) revived with a new meaning (Furneaux). Had come (εληλυτει elēluthei). Past perfect indicative active. Might bring Second aorist (effective) active subjunctive of αγω agō with ινα hina (purpose). Bound (δεδεμενους dedemenous). Perfect passive participle of δεω deō Interesting tenses. [source]
Acts 9:29Preaching boldly [parrēsiazomenos)] For a while. Evidently Saul did not extend his preaching outside of Jerusalem (Galatians 1:22) and in the city preached mainly in the synagogues of the Hellenists As a Cilician Jew he knew how to speak to the Hellenists. [source]
Acts 9:31So the church [Hē men oun ekklēsia)] The singular ekklēsia is undoubtedly the true reading here (all the great documents have it so). By this time there were churches scattered over Judea, Galilee, and Samaria (Galatians 1:22), but Luke either regards the disciples in Palestine as still members of the one great church in Jerusalem (instance already the work of Philip in Samaria and soon of Peter in Joppa and Caesarea) or he employs the term ekklēsia in a geographical or collective sense covering all of Palestine. The strictly local sense we have seen already in Acts 8:1,Acts 8:3 (and Matthew 18:17) and the general spiritual sense in Matthew 16:18. But in Acts 8:3 it is plain that the term is applied to the organization of Jerusalem Christians even when scattered in their homes. The use of men oun (so) is Luke‘s common way of gathering up the connection. The obvious meaning is that the persecution ceased because the persecutor had been converted. The wolf no longer ravined the sheep. It is true also that the effort of Caligula a.d. 39 to set up his image in the temple in Jerusalem for the Jews to worship greatly excited the Jews and gave them troubles of their own (Josephus, Ant. XVIII. 8, 2-9). [source]
Romans 12:6According to the proportion of our faith [κατα την αναλογιαν της πιστεως] The same use of πιστις pistis (faith) as in Romans 12:3 “the measure of faith.” Old word. αναλογια analogia (our word “analogy”) from αναλογος analogos (analogous, conformable, proportional). Here alone in N.T. The verb προπητευωμεν prophēteuōmen (present active volitive subjunctive, let us prophesy) must be supplied with which εχοντες echontes agrees. The context calls for the subjective meaning of “faith” rather than the objective and outward standard though πιστις pistis does occur in that sense (Galatians 1:23; Galatians 3:23). [source]
Romans 15:23Having no more any place in these regions [μηκετι τοπον εχων εν τοις κλιμασιν] Surprising frankness that the average preacher would hardly use on such a matter. Paul is now free to come to Rome because there is no demand for him where he is. For κλιμα klima (from κλινω klinō to incline), slope, then tract of land, region, see already 2 Corinthians 11:10; Galatians 1:21 (the only N.T. examples). [source]
Galatians 4:20I stand in doubt of you [ἀποροῦμαι ἐν ὑμῖν] Lit. I am perplexed in you. For this use of ἐν, comp. 2 Corinthians 7:16; Galatians 1:24. Paul's perplexity is conceived as taking place in the readers. For the verb, see on Mark 6:20; see on 2 Corinthians 4:8. Paul means: “I am puzzled how to deal with you; how to find entrance to your hearts. [source]
Galatians 1:23They had heard [ἀκούοντες ἧσαν] Correlative with I was unknown, Galatians 1:22. Note the periphrasis of the participle with the substantive verb, expressing duration. They were hearing all the time that I was thus unknown to them in person. [source]
Galatians 1:13I persecuted [εδιωκον] Imperfect active, “I used to persecute” (see Acts 7-9 for the facts). Made havock of it (επορτουν αυτην eporthoun autēn). Customary action again, imperfect of old verb πορτεω portheō to lay waste, to sack. In N.T. only here, Galatians 1:23, and Acts 9:31 (used by Christians in Damascus of Saul after his conversion of his former conduct, the very word of Paul here). Paul heard them use it of him and it stuck in his mind. [source]
Galatians 1:13Made havock of it [επορτουν αυτην] Customary action again, imperfect of old verb πορτεω portheō to lay waste, to sack. In N.T. only here, Galatians 1:23, and Acts 9:31 (used by Christians in Damascus of Saul after his conversion of his former conduct, the very word of Paul here). Paul heard them use it of him and it stuck in his mind. [source]
Galatians 4:20To change my voice [αλλαχαι την πωνην μου] Paul could put his heart into his voice. The pen stands between them. He knew the power of his voice on their hearts. He had tried it before. I am perplexed (απορουμαι aporoumai). I am at a loss and know not what to do. Απορεω Aporeō is from α a privative and πορος poros way. I am lost at this distance from you. About you In your cases. For this use of εν en see 2 Corinthians 7:16; Galatians 1:24. [source]
Galatians 1:13In the Jews‘ religion [εν τωι Ιουδαισμωι] “In Judaism.” The word in N.T. only here and next verse, already in 2 Maccabees 2:21; 8:1; 14:38; 4 Maccabees 4:26. In these passages it means the Jewish religion as opposed to the Hellenism that the Syrian Kings were imposing upon the Jews. So later Justin Martyr (386 D) will use Χριστιανισμος Christianismos for Christianity. Both words are made from verbs in ιζω ̇izō Beyond measure (κατ υπερβολην kath' huperbolēn). “According to excess” (throwing beyond, υπερβολη huperbolē). I persecuted Imperfect active, “I used to persecute” (see Acts 7-9 for the facts). Made havock of it (επορτουν αυτην eporthoun autēn). Customary action again, imperfect of old verb πορτεω portheō to lay waste, to sack. In N.T. only here, Galatians 1:23, and Acts 9:31 (used by Christians in Damascus of Saul after his conversion of his former conduct, the very word of Paul here). Paul heard them use it of him and it stuck in his mind. [source]
1 Thessalonians 2:14In Christ Jesus [] Seems to be added to distinguish the Christian churches in Judaea from the synagogues of the Jews, which would claim to be churches of God. Comp. Galatians 1:22, and see on 1 Thessalonians 1:1. In Christ Jesus, in Christ, in Jesus, in the Lord, in him, are common Pauline formulas to denote the most intimate communion with the living Christ. These phrases are not found in the Synoptic Gospels. Ἑν ἐμοί inme (Christ) is frequent in the Fourth Gospel. The conception is that of a sphere or environment in which a Christian or a church lives, as a bird in the air, or the roots of a tree in the soil. [source]
1 Thessalonians 1:1The church [ἐκκλησίᾳ] From ἐκ outand καλεῖν tocall or summon. Originally with a secular meaning, an assembly of citizens regularly summoned. So Acts 19:39. lxx uses it for the congregation of Israel, either as convened for a definite purpose (1 Kings 8:65; Deuteronomy 4:10; Deuteronomy 18:16), or as a community (2 Chronicles 1:3,2 Chronicles 1:5; 2 Chronicles 23:3; Nehemiah 8:17). The verbs ἐκκλησιάζειν and ἐξεκκλησιάζειν tosummon formally, which do not occur in N.T., are found in lxx with συναγωγὴν gathering λαόν peopleand πρεσβυτέρους elders Συναγωγὴ is constantly used in lxx of the children of Israel as a body (Exodus 12:6,Exodus 12:19,Exodus 12:47; Leviticus 4:13, etc.), and is the more common word in N.T. for a Jewish as distinguished from a Christian assembly; sometimes with the addition of the Jews (Acts 8:5; Acts 14:1; Acts 17:1). It is once used of a Christian assembly (James 2:2). Ἑπισυναγωγὴ gatheringtogether, occurs 2 Thessalonians 2:1; Hebrews 10:25. The Ebionites retained συναγωγὴ in preference to ἐκκλησία . The lxx translators found two Hebrew words for “assembly” or “congregation,”: עֵדָה and קָהָל, and rendered the former by συναγωγὴ in the great majority of instances. Ἑκκλησία does not appear as the rendering of עֵדָה. They were not as consistent in rendering קָהָל, since they used both συναγωγὴ and ἐκκλησία , though the latter was the more frequent: see Leviticus 4:13; Deuteronomy 5:22, etc. The A.V. renders both words by “congregation” and “assembly” indiscriminately. Ἑκκλησία is only once used in N.T. of a Jewish congregation, Acts 7:38; yet there are cases where there is an apparent attempt to guard its distinctively Christian sense against being confounded with the unconverted Jewish communities. Hence the addition; ἐν Χριστῷ inChrist, Galatians 1:22; ἐν θεῷ πατρὶ και, κυρίῳ Ἱησοῦ Χριστῷ inGod the Father and the Lord Jesus Christ, 1 Thessalonians 1:1; comp. 2 Thessalonians 1:1. In both Hebrew and N.T. usage, ἐκκλησία implies a community based on a special religious idea, and established in a special way. In N.T. it is also used in a narrower sense, of a single church, or of a church confined to a single place. So Romans 16:5, etc. [source]
1 Timothy 3:9The mystery of the faith [τὸ μυστήριον τῆς πίστεως] The phrase N.T.oIn the Gospels only, mystery or mysteries of the kingdom of God or of heaven. In Paul, mystery or mysteries of God, of his will, of Christ, of the gospel, of iniquity, the mystery kept secret or hidden away. Several times without qualification, the mystery or mysteries. See on 2 Thessalonians 2:7. The mystery of the faith is the subject - matter of the faith; the truth which is its basis, which was kept hidden from the world until revealed at the appointed time, and which is a secret to ordinary eyes, but is made known by divine revelation. Comp. Romans 16:25; Ephesians 3:9; Colossians 1:26; 1 Corinthians 2:7. For the faith see on Galatians 1:23, and comp. Introduction to these Epistles, VI. [source]
1 Timothy 1:13Blasphemer - persecutor - injurious [βλάσφημον - διώκτην - ὑβριστήν] Neither βλάσφημος nor διώκτης is used by Paul. Βλάσφημος in Acts 7:11; 2 Peter 2:11; διώκτης N.T.o ὑβριστής in Romans 1:30only; often in lxx. See on blasphemy Mark 7:22, and comp. 1 Corinthians 10:30. Ὑβριστής is one whose insolence and contempt of others break forth in wanton and outrageous acts. Paul was ὑβριστής when he persecuted the church. He was ὑβρισθείς shamefullyentreated at Philippi (1 Thessalonians 2:2). Christ prophesies that the Son of man shall be shamefully entreated ( ὑβρισθήσεται , Luke 18:32). Similar regretful references of Paul to his former career appear in Acts 22:4; Galatians 1:13,Galatians 1:23. Such a passage may have occurred in some Pauline letters to which this writer had access, or it may be an imitation. [source]
1 Timothy 1:13Though I was [οντα] Concessive participle agreeing with με me Blasphemer (βλασπημον blasphēmon). Old word either from βλαχ blax (stupid) and πημη phēmē speech, or from βλαπτω blaptō to injure. Rare in N.T. but Paul uses βλασπημεω blasphēmeō to blaspheme in Romans 2:24. Persecutor So far found only here. Probably made by Paul from διωκω diōkō which he knew well enough (Acts 22:4,Acts 22:7; Acts 26:14.; Galatians 1:13,Galatians 1:23; Philemon 3:6; 2 Timothy 3:12). Injurious (υβριστην hubristēn). Substantive, not adjective, “an insolent man.” Old word from υβριζω hubrizō in N.T. only here and Romans 1:30. I obtained mercy First aorist passive indicative of ελεεω eleeō old verb. See 2 Corinthians 4:1; Romans 11:30. Ignorantly (αγνοων agnoōn). Present active participle of αγνοεω agnoeō “not knowing.” Old verb (Romans 2:4). In a blindness of heart. In unbelief See Romans 11:20,Romans 11:25. [source]
1 Timothy 5:20In the sight of all [ενωπιον παντων] “In the eye of See next 1 Timothy 5:21 and Galatians 1:20. Public rebuke when a clear case, not promiscuous gossip. May be in fear (ποβον εχωσιν phobon echōsin). Present active subjunctive with ινα hina (final clause), “may keep on having fear” (of exposure). Possibly, “the rest of the elders.” [source]
Jude 1:3All diligence [πασαν σπουδην] As in 2 Peter 1:5.Of our common salvation (περι της κοινης ημων σωτηριας peri tēs koinēs hēmōn sōtērias). See this use of κοινος koinos (common to all) in Titus 1:4 with πιστις pistis while in 2 Peter 1:1 we have ισοτιμον πιστιν isotimon pistin which see.I was constrained “I had necessity” like Luke 14:18; Hebrews 7:27.To contend earnestly (επαγωνιζεσται epagōnizesthai). Late and rare (in Plutarch, inscriptions) compound, here only in N.T. A little additional (επι epi) striving to the already strong αγωνιζεσται agōnizesthai (αγων agōn contest). Cf. 1 Timothy 6:12 αγωνιζου τον καλον αγωνα agōnizou ton kalon agōna the faith (τηιπιστει tēi- απαχ παραδοτεισηι pistei). Dative of advantage. Here not in the original sense of trust, but rather of the thing believed as in Judges 1:20; Galatians 1:23; Galatians 3:23; Philemon 1:27.Once for all delivered First aorist passive participle feminine dative singular of paradidōmi for which see 2 Peter 2:21. See also 2 Thessalonians 2:15; 1 Corinthians 11:2; 1 Timothy 6:20. [source]
Jude 1:3I was constrained [αναγκην εσχον] “I had necessity” like Luke 14:18; Hebrews 7:27.To contend earnestly (επαγωνιζεσται epagōnizesthai). Late and rare (in Plutarch, inscriptions) compound, here only in N.T. A little additional (επι epi) striving to the already strong αγωνιζεσται agōnizesthai (αγων agōn contest). Cf. 1 Timothy 6:12 αγωνιζου τον καλον αγωνα agōnizou ton kalon agōna the faith (τηιπιστει tēi- απαχ παραδοτεισηι pistei). Dative of advantage. Here not in the original sense of trust, but rather of the thing believed as in Judges 1:20; Galatians 1:23; Galatians 3:23; Philemon 1:27.Once for all delivered First aorist passive participle feminine dative singular of paradidōmi for which see 2 Peter 2:21. See also 2 Thessalonians 2:15; 1 Corinthians 11:2; 1 Timothy 6:20. [source]
Jude 1:3To contend earnestly [επαγωνιζεσται] Late and rare (in Plutarch, inscriptions) compound, here only in N.T. A little additional Cf. 1 Timothy 6:12 αγωνιζου τον καλον αγωνα agōnizou ton kalon agōna the faith Dative of advantage. Here not in the original sense of trust, but rather of the thing believed as in Judges 1:20; Galatians 1:23; Galatians 3:23; Philemon 1:27. [source]
What do the individual words in Galatians 1:2 mean?
Parse: Noun, Genitive Feminine Singular
Root: Γαλατία
Sense: the Roman province of Galatia my be roughly described as the central region of the peninsula of Asia Minor, bounded on the north by Bithynia and Paphlagonia; on the east by Pontus; on the south by Cappadocia and Lycaonia; on the west by Phrygia.
What are the major concepts related to Galatians 1:2?
Greek Commentary for Galatians 1:2
The same phrase in Philemon 4:21 in distinction from the saints in Philemon 4:22. Probably the small company of travelling companions. [source]
A circular letter therefore to all the churches in the province (both South Galatia and North Galatia if he really laboured there). [source]
The circle of Paul's colleagues or more intimate friends. Comp. Philemon 4:21, Philemon 4:22, where the brethren with me are distinguished from all the saints - the church members generally. [source]
See Introduction. This is a circular letter to several congregations. Note the omission of the commendatory words added to the addresses in the two Thessalonian and first Corinthian letters. [source]
Reverse Greek Commentary Search for Galatians 1:2
Opinions differ greatly as to whether this is to be taken as meaningfaith in Jesus Christ, orfaith considered as Christian doctrine - the Gospel; the faith in the ecclesiastical sense. This passage and Galatians 1:23are the strong passages in favor of the latter view; but the general usage of the New Testament, added to the fact that in both these passages the former meaning gives a good, intelligible, and perfectly consistent sense, go to confirm the former interpretation. 1. In the great majority of New Testament passages faith is clearly used in the sense of faith in Jesus Christ: “the-DIVIDER- conviction and confidence regarding Jesus Christ as the only and perfect mediator of the divine grace and of eternal life, through his work of atonement” (Meyer). -DIVIDER- -DIVIDER- 2. This interpretation is according to the analogy of such expressions as obedience of Christ (2 Corinthians 10:5), where the meaning is, clearly, obedience to Christ: obedience of the truth (1 Peter 1:22). Accordinglyfaith, though it becomes in man the subjective moral power of the new life, regenerated through the power of the Spirit, is regarded objectively as a power - the-DIVIDER- authority which commands submission. -DIVIDER- -DIVIDER- 3. This interpretation is according to the analogy of the expression hearing of faith (Galatians 3:2), which is to be rendered, not as equivalent to the reception of the Gospel, but as the report or message of faith; i.e., which treats of faith, ἀκοὴ , hearing being always used in the New Testament in a passive sense, and often renderedfame, rumor, report (see Matthew 4:24; Matthew 14:1; Mark 1:28; John 12:38; Romans 10:16). Compare, also, obedience of faith (Romans 1:5; Romans 16:26), where faith is to be taken as the object, and not as the source, of the obedience; and hence is not to be explained as the obedience which springs from faith, but as the obedience rendered to faith as the authoritative impulse of the new life in Christ. -DIVIDER- -DIVIDER- The great majority of the best modern commentators hold that faith is to be taken as the subjective principle of-DIVIDER- Christian life (though often regarded objectively as a spiritual power), and not as Christian doctrine. -DIVIDER- -DIVIDER- [source]
Went through ( διηρχετο diērcheto ). Imperfect middle. So Paul went forth on his second mission tour with heart-aches and high hopes mingled together. Syria and Cilicia ( την Συριαν και την Κιλικιαν tēn Surian kai tēn Kilikian ). He took the opposite course from the first tour, leaving Cyprus to Barnabas and Mark. Probably Paul had established these churches while in Tarsus after leaving Jerusalem ( Acts 9:30 ; Galatians 1:21 ). Paul would go “by the Gulf of Issus through the Syrian Gates, a narrow road between steep rocks and the sea, and then inland, probably past Tarsus and over Matthew. Taurus by the Cilician gates” (Page). This second tour will occupy Luke‘s story in Acts through Acts 18:22 . [source]
Imperfect passive. The two imperfects kept pace with each other. Of the priests (των ιερων tōn hierōn). Who were usually Sadducees. It was a sad day for Annas and Caiaphas and all the sect of the Sadducees (Acts 5:17). Were obedient to Imperfect active of υπακουω hupakouō repetition, one after another. The faith (τηι πιστει tēi pistei). Here meaning the gospel, the faith system as in Romans 1:5; Galatians 1:23; Judges 1:3, etc. Here the word means more than individual trust in Christ. [source]
This is probably the correct text with one article and apparently describes one “Region” or District in The Province of Galatia which was also Phrygian (the old-ethnographic name with which compare the use of Lycaonia in Acts 14:6). Strictly speaking Derbe and Lystra, though in the Province of Galatia, were not Phrygian, and so Luke would here be not resumptive of the record in Acts 14:1-5; but a reference to the country around Iconium and Antioch in Pisidia in North Galatia is not included. This verse is hotly disputed at every point by the advocates of the North Galatian theory as represented by Chase and the South Galatian theory by Ramsay. Whatever is true in regard to the language of Luke here and in Acts 18:23, it is still possible for Paul in Galatians 1:2 to use the term Galatia of the whole province of that name which could, in fact, apply to either South or North Galatia or to both. He could, of course, use it also in the ethnographic sense of the real Gauls or Celts who dwelt in North Galatia. Certainly the first tour of Paul and Barnabas was in the Province of Galatia though touching only the Regions of Pisidia, Phrygia, and Lycaonia, which province included besides the Gauls to the north. In this second tour Lycaonia has been already touched (Derbe and Lystra) and now Phrygia. The question arises why Luke here and in Acts 18:23 adds the term “of Galatia” Does Luke mean to use “of Galatia” in the same ethnographic sense as “of Phrygia” or does he here add the province (Galatia) to the name of the Region (Phrygia)? In itself either view is possible and it really matters very little except that the question is raised whether Paul went into the North Galatian Region on this occasion or later (Acts 18:23). He could have done so and the Epistle be addressed to the churches of South Galatia, North Galatia, or the province as a whole. But the Greek participle κωλυτεντες kōluthentes (“having been forbidden”) plays a part in the argument that cannot be overlooked whether Luke means to say that Paul went north or not. This aorist passive participle of κωλυω kōluō to hinder, can only express simultaneous or antecedent action, not subsequent action as Ramsay argues. No example of the so-called subsequent use of the aorist participle has ever been found in Greek as all Greek grammarians agree (Robertson, Grammar, pp. 860-63, 1112-14). The only natural meaning of κωλυτεντες kōluthentes is that Paul with Silas and Timothy “passed through the region of Phrygia and Galatia” because they were hindered by the Holy Spirit from speaking the word in Asia (the Province of Asia of which Ephesus was the chief city and west of Derbe and Lystra). This construction implies that the country called “the region of Phrygia and Galatia” is not in the direct line west toward Ephesus. What follows in Acts 16:7 throws further light on the point. [source]
Imperfect active of υπακουω hupakouō repetition, one after another. The faith (τηι πιστει tēi pistei). Here meaning the gospel, the faith system as in Romans 1:5; Galatians 1:23; Judges 1:3, etc. Here the word means more than individual trust in Christ. [source]
Here meaning the gospel, the faith system as in Romans 1:5; Galatians 1:23; Judges 1:3, etc. Here the word means more than individual trust in Christ. [source]
First aorist active participle of πορτεω portheō to lay waste, an old verb, but only here and Galatians 1:13, Galatians 1:23 by Paul, an interesting coincidence. It is the old proverb about Saul among the prophets (1 Samuel 10:12) revived with a new meaning (Furneaux). Had come (εληλυτει elēluthei). Past perfect indicative active. Might bring Second aorist (effective) active subjunctive of αγω agō with ινα hina (purpose). Bound (δεδεμενους dedemenous). Perfect passive participle of δεω deō Interesting tenses. [source]
For a while. Evidently Saul did not extend his preaching outside of Jerusalem (Galatians 1:22) and in the city preached mainly in the synagogues of the Hellenists As a Cilician Jew he knew how to speak to the Hellenists. [source]
The singular ekklēsia is undoubtedly the true reading here (all the great documents have it so). By this time there were churches scattered over Judea, Galilee, and Samaria (Galatians 1:22), but Luke either regards the disciples in Palestine as still members of the one great church in Jerusalem (instance already the work of Philip in Samaria and soon of Peter in Joppa and Caesarea) or he employs the term ekklēsia in a geographical or collective sense covering all of Palestine. The strictly local sense we have seen already in Acts 8:1, Acts 8:3 (and Matthew 18:17) and the general spiritual sense in Matthew 16:18. But in Acts 8:3 it is plain that the term is applied to the organization of Jerusalem Christians even when scattered in their homes. The use of men oun (so) is Luke‘s common way of gathering up the connection. The obvious meaning is that the persecution ceased because the persecutor had been converted. The wolf no longer ravined the sheep. It is true also that the effort of Caligula a.d. 39 to set up his image in the temple in Jerusalem for the Jews to worship greatly excited the Jews and gave them troubles of their own (Josephus, Ant. XVIII. 8, 2-9). [source]
The same use of πιστις pistis (faith) as in Romans 12:3 “the measure of faith.” Old word. αναλογια analogia (our word “analogy”) from αναλογος analogos (analogous, conformable, proportional). Here alone in N.T. The verb προπητευωμεν prophēteuōmen (present active volitive subjunctive, let us prophesy) must be supplied with which εχοντες echontes agrees. The context calls for the subjective meaning of “faith” rather than the objective and outward standard though πιστις pistis does occur in that sense (Galatians 1:23; Galatians 3:23). [source]
Surprising frankness that the average preacher would hardly use on such a matter. Paul is now free to come to Rome because there is no demand for him where he is. For κλιμα klima (from κλινω klinō to incline), slope, then tract of land, region, see already 2 Corinthians 11:10; Galatians 1:21 (the only N.T. examples). [source]
Rev., better, witness. A common classical idiom. Compare Plato: “Next will follow the choir of young men under the age of thirty, who will call upon the god Paean to testify to the truth of these words” (“Laws,” 664). Homer: “For the gods will be the best witnesses” (“Iliad,” xxii., 254). Compare Romans 1:9; Galatians 1:20; Philemon 1:8; 1 Thessalonians 2:5, 1 Thessalonians 2:10; Genesis 31:50, Sept. This particular form of expression occurs nowhere else in the New Testament. The verb is often translated appeal, as Acts 25:11, Acts 25:12. Also to call upon, in the sense of supplication, Romans 10:12, Romans 10:13, Romans 10:14; 1 Corinthians 1:2. [source]
Solemn attestation, “calling heaven to witness is frequent in literature from Homer onwards” (Plummer). Thus God is described above (cf. 1 Thessalonians 2:5, 1 Thessalonians 2:10; Romans 1:9; Galatians 1:20; Philemon 1:8). [source]
Lit. I am perplexed in you. For this use of ἐν, comp. 2 Corinthians 7:16; Galatians 1:24. Paul's perplexity is conceived as taking place in the readers. For the verb, see on Mark 6:20; see on 2 Corinthians 4:8. Paul means: “I am puzzled how to deal with you; how to find entrance to your hearts. [source]
The subjective faith in Christ which appropriates the promise. See on Galatians 1:23. [source]
See on Galatians 1:23. For hearing, render message. So, often in N.T. See Matthew 4:24; Matthew 14:6; John 12:38. lxx, 1 Samuel 2:24; 2 Samuel 13:30; Habakkuk href="/desk/?q=hab+3:2&sr=1">Habakkuk 3:2. [source]
Correlative with I was unknown, Galatians 1:22. Note the periphrasis of the participle with the substantive verb, expressing duration. They were hearing all the time that I was thus unknown to them in person. [source]
Imperfect active, “I used to persecute” (see Acts 7-9 for the facts). Made havock of it (επορτουν αυτην eporthoun autēn). Customary action again, imperfect of old verb πορτεω portheō to lay waste, to sack. In N.T. only here, Galatians 1:23, and Acts 9:31 (used by Christians in Damascus of Saul after his conversion of his former conduct, the very word of Paul here). Paul heard them use it of him and it stuck in his mind. [source]
Customary action again, imperfect of old verb πορτεω portheō to lay waste, to sack. In N.T. only here, Galatians 1:23, and Acts 9:31 (used by Christians in Damascus of Saul after his conversion of his former conduct, the very word of Paul here). Paul heard them use it of him and it stuck in his mind. [source]
Paul could put his heart into his voice. The pen stands between them. He knew the power of his voice on their hearts. He had tried it before. I am perplexed (απορουμαι aporoumai). I am at a loss and know not what to do. Απορεω Aporeō is from α a privative and πορος poros way. I am lost at this distance from you. About you In your cases. For this use of εν en see 2 Corinthians 7:16; Galatians 1:24. [source]
“In Judaism.” The word in N.T. only here and next verse, already in 2 Maccabees 2:21; 8:1; 14:38; 4 Maccabees 4:26. In these passages it means the Jewish religion as opposed to the Hellenism that the Syrian Kings were imposing upon the Jews. So later Justin Martyr (386 D) will use Χριστιανισμος Christianismos for Christianity. Both words are made from verbs in ιζω ̇izō Beyond measure (κατ υπερβολην kath' huperbolēn). “According to excess” (throwing beyond, υπερβολη huperbolē). I persecuted Imperfect active, “I used to persecute” (see Acts 7-9 for the facts). Made havock of it (επορτουν αυτην eporthoun autēn). Customary action again, imperfect of old verb πορτεω portheō to lay waste, to sack. In N.T. only here, Galatians 1:23, and Acts 9:31 (used by Christians in Damascus of Saul after his conversion of his former conduct, the very word of Paul here). Paul heard them use it of him and it stuck in his mind. [source]
In your cases. For this use of εν en see 2 Corinthians 7:16; Galatians 1:24. [source]
Seems to be added to distinguish the Christian churches in Judaea from the synagogues of the Jews, which would claim to be churches of God. Comp. Galatians 1:22, and see on 1 Thessalonians 1:1. In Christ Jesus, in Christ, in Jesus, in the Lord, in him, are common Pauline formulas to denote the most intimate communion with the living Christ. These phrases are not found in the Synoptic Gospels. Ἑν ἐμοί inme (Christ) is frequent in the Fourth Gospel. The conception is that of a sphere or environment in which a Christian or a church lives, as a bird in the air, or the roots of a tree in the soil. [source]
This form of address appears in 1st and 2nd Corinthians, Galatians, 2nd Thessalonians. The other letters are addressed to “the saints, “ “the brethren, “ “the saints and faithful brethren.” The use of the genitive of the national name is peculiar. Comp. 1 Corinthians 1:22; 2 Corinthians 1:1; Galatians 1:2; Philemon 1:1; Colossians 1:2. [source]
From ἐκ outand καλεῖν tocall or summon. Originally with a secular meaning, an assembly of citizens regularly summoned. So Acts 19:39. lxx uses it for the congregation of Israel, either as convened for a definite purpose (1 Kings 8:65; Deuteronomy 4:10; Deuteronomy 18:16), or as a community (2 Chronicles 1:3, 2 Chronicles 1:5; 2 Chronicles 23:3; Nehemiah 8:17). The verbs ἐκκλησιάζειν and ἐξεκκλησιάζειν tosummon formally, which do not occur in N.T., are found in lxx with συναγωγὴν gathering λαόν peopleand πρεσβυτέρους elders Συναγωγὴ is constantly used in lxx of the children of Israel as a body (Exodus 12:6, Exodus 12:19, Exodus 12:47; Leviticus 4:13, etc.), and is the more common word in N.T. for a Jewish as distinguished from a Christian assembly; sometimes with the addition of the Jews (Acts 8:5; Acts 14:1; Acts 17:1). It is once used of a Christian assembly (James 2:2). Ἑπισυναγωγὴ gatheringtogether, occurs 2 Thessalonians 2:1; Hebrews 10:25. The Ebionites retained συναγωγὴ in preference to ἐκκλησία . The lxx translators found two Hebrew words for “assembly” or “congregation,”: עֵדָה and קָהָל, and rendered the former by συναγωγὴ in the great majority of instances. Ἑκκλησία does not appear as the rendering of עֵדָה. They were not as consistent in rendering קָהָל, since they used both συναγωγὴ and ἐκκλησία , though the latter was the more frequent: see Leviticus 4:13; Deuteronomy 5:22, etc. The A.V. renders both words by “congregation” and “assembly” indiscriminately. Ἑκκλησία is only once used in N.T. of a Jewish congregation, Acts 7:38; yet there are cases where there is an apparent attempt to guard its distinctively Christian sense against being confounded with the unconverted Jewish communities. Hence the addition; ἐν Χριστῷ inChrist, Galatians 1:22; ἐν θεῷ πατρὶ και, κυρίῳ Ἱησοῦ Χριστῷ inGod the Father and the Lord Jesus Christ, 1 Thessalonians 1:1; comp. 2 Thessalonians 1:1. In both Hebrew and N.T. usage, ἐκκλησία implies a community based on a special religious idea, and established in a special way. In N.T. it is also used in a narrower sense, of a single church, or of a church confined to a single place. So Romans 16:5, etc. [source]
See on Acts 6:7; see on Galatians 1:23. [source]
The phrase N.T.oIn the Gospels only, mystery or mysteries of the kingdom of God or of heaven. In Paul, mystery or mysteries of God, of his will, of Christ, of the gospel, of iniquity, the mystery kept secret or hidden away. Several times without qualification, the mystery or mysteries. See on 2 Thessalonians 2:7. The mystery of the faith is the subject - matter of the faith; the truth which is its basis, which was kept hidden from the world until revealed at the appointed time, and which is a secret to ordinary eyes, but is made known by divine revelation. Comp. Romans 16:25; Ephesians 3:9; Colossians 1:26; 1 Corinthians 2:7. For the faith see on Galatians 1:23, and comp. Introduction to these Epistles, VI. [source]
So far found only here. Probably made by Paul from διωκω diōkō which he knew well enough (Acts 22:4, Acts 22:7; Acts 26:14.; Galatians 1:13, Galatians 1:23; Philemon 3:6; 2 Timothy 3:12). Injurious (υβριστην hubristēn). Substantive, not adjective, “an insolent man.” Old word from υβριζω hubrizō in N.T. only here and Romans 1:30. I obtained mercy First aorist passive indicative of ελεεω eleeō old verb. See 2 Corinthians 4:1; Romans 11:30. Ignorantly (αγνοων agnoōn). Present active participle of αγνοεω agnoeō “not knowing.” Old verb (Romans 2:4). In a blindness of heart. In unbelief See Romans 11:20, Romans 11:25. [source]
First aorist passive indicative of τιτημι tithēmi Preacher and apostle (κηρυχ και αποστολος kērux kai apostolos). In 2 Timothy 1:10 Paul adds διδασκαλος didaskalos (herald, apostle, teacher) as he does here with emphasis. In Colossians 1:23. he has διακονος diakonos (minister). He frequently uses κηρυσσω kērussō of himself (1 Corinthians 1:23; 1 Corinthians 9:27; Galatians 2:2; Romans 10:8.). I speak the truth, I lie not A Pauline touch (Romans 9:1). Cf. Galatians 1:20; 2 Corinthians 11:31. Here alone he calls himself “a teacher of the Gentiles,” elsewhere apostle (Romans 11:13), minister (Romans 15:16), prisoner (Ephesians 3:1). [source]
Neither βλάσφημος nor διώκτης is used by Paul. Βλάσφημος in Acts 7:11; 2 Peter 2:11; διώκτης N.T.o ὑβριστής in Romans 1:30only; often in lxx. See on blasphemy Mark 7:22, and comp. 1 Corinthians 10:30. Ὑβριστής is one whose insolence and contempt of others break forth in wanton and outrageous acts. Paul was ὑβριστής when he persecuted the church. He was ὑβρισθείς shamefullyentreated at Philippi (1 Thessalonians 2:2). Christ prophesies that the Son of man shall be shamefully entreated ( ὑβρισθήσεται , Luke 18:32). Similar regretful references of Paul to his former career appear in Acts 22:4; Galatians 1:13, Galatians 1:23. Such a passage may have occurred in some Pauline letters to which this writer had access, or it may be an imitation. [source]
Concessive participle agreeing with με me Blasphemer (βλασπημον blasphēmon). Old word either from βλαχ blax (stupid) and πημη phēmē speech, or from βλαπτω blaptō to injure. Rare in N.T. but Paul uses βλασπημεω blasphēmeō to blaspheme in Romans 2:24. Persecutor So far found only here. Probably made by Paul from διωκω diōkō which he knew well enough (Acts 22:4, Acts 22:7; Acts 26:14.; Galatians 1:13, Galatians 1:23; Philemon 3:6; 2 Timothy 3:12). Injurious (υβριστην hubristēn). Substantive, not adjective, “an insolent man.” Old word from υβριζω hubrizō in N.T. only here and Romans 1:30. I obtained mercy First aorist passive indicative of ελεεω eleeō old verb. See 2 Corinthians 4:1; Romans 11:30. Ignorantly (αγνοων agnoōn). Present active participle of αγνοεω agnoeō “not knowing.” Old verb (Romans 2:4). In a blindness of heart. In unbelief See Romans 11:20, Romans 11:25. [source]
A Pauline touch (Romans 9:1). Cf. Galatians 1:20; 2 Corinthians 11:31. Here alone he calls himself “a teacher of the Gentiles,” elsewhere apostle (Romans 11:13), minister (Romans 15:16), prisoner (Ephesians 3:1). [source]
“In the eye of See next 1 Timothy 5:21 and Galatians 1:20. Public rebuke when a clear case, not promiscuous gossip. May be in fear (ποβον εχωσιν phobon echōsin). Present active subjunctive with ινα hina (final clause), “may keep on having fear” (of exposure). Possibly, “the rest of the elders.” [source]
As in 2 Peter 1:5.Of our common salvation (περι της κοινης ημων σωτηριας peri tēs koinēs hēmōn sōtērias). See this use of κοινος koinos (common to all) in Titus 1:4 with πιστις pistis while in 2 Peter 1:1 we have ισοτιμον πιστιν isotimon pistin which see.I was constrained “I had necessity” like Luke 14:18; Hebrews 7:27.To contend earnestly (επαγωνιζεσται epagōnizesthai). Late and rare (in Plutarch, inscriptions) compound, here only in N.T. A little additional (επι epi) striving to the already strong αγωνιζεσται agōnizesthai (αγων agōn contest). Cf. 1 Timothy 6:12 αγωνιζου τον καλον αγωνα agōnizou ton kalon agōna the faith (τηιπιστει tēi- απαχ παραδοτεισηι pistei). Dative of advantage. Here not in the original sense of trust, but rather of the thing believed as in Judges 1:20; Galatians 1:23; Galatians 3:23; Philemon 1:27.Once for all delivered First aorist passive participle feminine dative singular of paradidōmi for which see 2 Peter 2:21. See also 2 Thessalonians 2:15; 1 Corinthians 11:2; 1 Timothy 6:20. [source]
“I had necessity” like Luke 14:18; Hebrews 7:27.To contend earnestly (επαγωνιζεσται epagōnizesthai). Late and rare (in Plutarch, inscriptions) compound, here only in N.T. A little additional (επι epi) striving to the already strong αγωνιζεσται agōnizesthai (αγων agōn contest). Cf. 1 Timothy 6:12 αγωνιζου τον καλον αγωνα agōnizou ton kalon agōna the faith (τηιπιστει tēi- απαχ παραδοτεισηι pistei). Dative of advantage. Here not in the original sense of trust, but rather of the thing believed as in Judges 1:20; Galatians 1:23; Galatians 3:23; Philemon 1:27.Once for all delivered First aorist passive participle feminine dative singular of paradidōmi for which see 2 Peter 2:21. See also 2 Thessalonians 2:15; 1 Corinthians 11:2; 1 Timothy 6:20. [source]
Late and rare (in Plutarch, inscriptions) compound, here only in N.T. A little additional Cf. 1 Timothy 6:12 αγωνιζου τον καλον αγωνα agōnizou ton kalon agōna the faith Dative of advantage. Here not in the original sense of trust, but rather of the thing believed as in Judges 1:20; Galatians 1:23; Galatians 3:23; Philemon 1:27. [source]