Excerpt from William Barclay--
At the very beginning of his letter, Paul sums up his wishes and prayers for his friends in two tremendous words.
(1) He wishes them grace. There are two main ideas in this word. The first is that of sheer beauty. The Greek word charis means grace in the theological sense; but it always means beauty and charm; and, even when used in a theological sense, the idea of charm is never far away from it. If the Christian life has grace in it, it must be a lovely thing. Far too often, goodness exists without charm and charm without goodness. It is when goodness and charm unite that the work of grace is seen. The second idea is that of undeserved generosity, of a gift, which is never deserved and could never be earned, given in the generous love of God. When Paul prays for grace to be bestowed on his friends, it is as if he were saying: 'May the beauty of the undeserved love of God be on you, so that it will make your life lovely, too.'
(2) He wishes them peace. Paul was a Jew, and the Jewish word shalom must have been in his mind, even as he wrote the Greek word eirene. Shalom means far more than the mere absence of trouble. It means everything which is to our highest good, everything which will make the mind pure, the will resolute and the heart glad. It is that sense of the love and care of God, which, even if our bodies are tortured, can keep our hearts serene.
© William Barclay
Saturday, October 27, 2007
GAL-1:1-5 by GUZIK
Galatians 1 – Challenging a Different Gospel
A. Introduction to the Apostle Paul’s letter to the Galatians.
1. (1-2) The writer and the readers.
Paul, an apostle (not from men nor through man, but through Jesus Christ and God the Father who raised Him from the dead), and all the brethren who are with me, To the churches of Galatia.
a. Paul wrote this book; his authorship of this magnificent letter is virtually unquestioned, even by more “liberal” scholars.
i. And what a magnificent letter this is! Galatians has been called the “Declaration of Independence of Christian liberty.” The great reformer Martin Luther especially loved this letter; he called Galatians his “Catherine von Bora,” because, he said, “I am married to it.” Leon Morris wrote, “Galatians is a passionate letter, the outpouring of the soul of a preacher on fire for his Lord and deeply committed to bringing his hearers to an understanding of what saving faith is.”
ii. Many scholars believe that Galatians was written in the late 40’s or the early 50’s; an approximate date of 50 a.d. is often given. It seems that Paul wrote this letter before the Jerusalem Council mentioned in Acts 15, because although he mentions several trips to Jerusalem, he makes no mention of the council. Because the Jerusalem Council of Acts 15 dealt with the exact issues Paul writes about, it would seem strange if it had already happened, yet he made no mention of it. If it is true that Galatians was written around 50 ad, then Paul would have been a Christian for about 15 years, being converted on the road to Damascus around 35 ad.
b. Paul, an apostle: The emphasis on Paul’s apostolic credentials is important. Paul has strong words for these Galatians, and they must understand that he writes with authority, apostolic authority. Every one of us must answer the question, “What will I respect as an authority in my life?” Paul expected that Christians would respect his authority as an apostle of Jesus Christ.
i. “The word apostle as Paul uses it here does not merely refer to one who has a message to announce, but to an appointed representative with an official status who is provided with the credentials of his office.” (Wuest)
ii. It is our duty to also respect Paul’s authority as an apostle. We do this by regarding this book as the Word of God, and taking it seriously to heart.
c. Not from men or through man, but through Jesus Christ and God the Father: Paul’s calling as an apostle was not from man, nor was it through man. It didn’t originate with man, and it didn’t come through man. It originated with God, and came directly from God. His standing as an apostle was not based on opinion polls or any human council. It is based on a Divine call, made through both the Father and the Son.
i. “The bluntness of Paul’s denial is due to the charge . . . that Paul was not a genuine apostle because not one of the twelve.” (Robertson)
ii. “When I was a young man I thought Paul was making too much of his call. I did not understand his purpose. I did not then realize the importance of the ministry . . . We exalt our calling, not to gain glory among men, or money, or satisfaction, or favor, but because people need to be assured that the words we speak are the words of God. This is no sinful pride. It is holy pride.” (Martin Luther)
d. And all the brethren who are with me: Paul gives greetings from all the brethren who are with him; but the use of I in the letter (such as in Galatians 1:6) shows that it was not really a “team effort” written by Paul and his coworkers. Paul is writing this letter, and sends greetings from his friends as a matter of courtesy.
e. To the churches of Galatia: This isn’t written to a single church in a single city. For example, 1 Thessalonians is addressed to the church of the Thessalonians (1 Thessalonians 1:1). But this is addressed to the churches of Galatia, because Galatia was a region, not a city, and there were several churches among the cities of Galatia.
i. “During the third century bc some Celtic peoples (or Gauls) migrated to this area and, after fighting with the people they encountered, they settled into the northern part of Asia Minor. In due course they came into conflict with the Roman, who defeated them, and from this time they remained under the authority of the Romans as a dependent kingdom. The name ‘Galatia’ covered the territory settled by the Gauls.” (Morris)
ii. There were essentially two regions of Galatia, one to the north (including the cities of Pessinus, Ancyra and Tavium) and one to the south (including the cities of Pisidian Antioch, Iconium, Lystra and Derbe). There has been considerable – though mostly unimportant - debate as to if Galatians was written to the northern region of cities or the southern.
iii. “There was a wide difference between North and South Galatia in respect to language, occupation, nationality, and social organization.” (Wuest) The northern region of Galatia was made up of small cities and mostly agricultural development. The southern region of Galatia was full of cities and commerce.
iv. “It is clear that Paul intended his words to have a wide circulation in the region of Galatia. The letter would be taken to each centre and read there, or several copies would be made and one taken to each church.” (Morris)
f. Paul was in southern Galatia on his first missionary journey (Acts 13:13-14:23), he went through northern Galatia on his second (Acts 16:6) and third (Acts 18:23) missionary journeys.
i. So was this letter written to the Christians of the northern region of Galatia or the southern region of Galatia? In the end, we may not be able to know, and it doesn’t really matter, because this is a letter that has something to say to every Christian. The debate between northern Galatia and southern Galatia is interesting for scholars, and adds some understanding to the letter, but not much.
2. (3-5) Paul sends his apostolic greeting.
Grace to you and peace from God the Father and our Lord Jesus Christ, who gave Himself for our sins, that He might deliver us from this present evil age, according to the will of our God and Father, to whom be glory forever and ever. Amen.
a. Grace to you and peace: This is Paul’s familiar greeting, drawing from the traditional greetings in both Greek (grace) and Jewish (peace) cultures. Paul uses the exact phrase of verse three five other times in the New Testament.
i. “Grace is always first, peace always second. This is due to the fact that grace is the source of peace. Without grace there is and can be no peace, but when grace is ours, peace must of necessity follow.” (Lenski in his commentary on 1 Corinthians)
ii. Paul uses the word grace 100 times in his writings. Among all the other writers of the New Testament, it is only used 55 times. Paul was truly the apostle of grace.
iii. “These two terms, grace and peace, constitute Christianity.” (Martin Luther)
b. Who gave Himself for our sins: Paul wished grace and peace unto his readers from both God the Father and God the Son. Now, Paul will briefly expand on the work of God the Son, our Lord Jesus Christ. The first thing he says about Jesus is that He gave Himself for our sins. “Throughout the epistle Paul points the Galatians to the centrality of the cross. He cannot wait to make this plain, and we find a reference to it in his very first sentence.” (Morris)
i. Jesus gave. We know from John 3:16 that God the Father so loved the world that He gave His only begotten Son. But the Father didn’t do the only giving. Jesus gave. Jesus is a loving, giving God, and a loving, giving Saviour.
ii. Jesus gave Himself. What did Jesus give? He gave the greatest thing anyone can give – Himself. Of course, one might debate if it was more a gift for the Father to give the Son (as in John 3:16), or if it was more of a gift for the Son to give Himself. But that is like discussing how many angels can dance on the head of a pin. Jesus gave the greatest gift He could; He gave himself. There is a sense in which we do not even begin to give until we give ourselves.
iii. Jesus gave Himself for our sins. This is why Jesus had to give Himself. Our sins had put us on a road to ruin and destruction. If God did not do something to save us, our sins would destroy us. So out of love, Jesus gave Himself for our sins! The love was always there; but there would never have been the need for Jesus to give Himself if our sins had not placed us in a terrible place.
iv. The word for in this passage clearly has the idea of substitution. Someone who wrote a letter for someone else could use this word to say he did it for that one. This meaning of the word translated for here is also clear from how it is used in passages like John 11:50 and 2 Corinthians 5:14.
v. Martin Luther on who gave Himself for our sins: “Let us equip ourselves against the accusations of Satan with this and similar passages of Holy Scripture. If he says, ‘Thou shalt be damned,’ you tell him: ‘No, for I fly to Christ who gave Himself for my sins. In accusing me of being a damnable sinner, you are cutting your own throat, Satan. You are reminding me of God’s fatherly goodness toward me, that He so loved the world that He gave His only-begotten Son that whosoever believeth in Him should not perish, but have everlasting life. In calling me a sinner, Satan, you really comfort me above measure.’ With such heavenly cunning we are to meet the devil’s craft and put from us the memory of sin.”
vi. “These words, ‘who gave himself for our sins’, are very important. He wanted to tell the Galatians straight out that atonement for sins and perfect righteousness are not to be sought anywhere but in Christ . . . So glorious is this redemption that it should ravish us with wonder.” (Calvin)
c. Why did Jesus give Himself for our sins? That He might deliver us from this present evil age. In many ways, the Galatians were battle with and sometimes losing against this present evil age. They needed to know that Jesus had come to save them from this present evil age.
i. The particular word for evil denotes someone who is not content in being corrupt themselves; they also must corrupt others, and draw them into their same destruction.
ii. The idea behind the word deliver is not deliverance from the presence of something, but deliverance from the power of something. We will not be delivered from the presence of this present evil age until we go to be with Jesus. But we can be experience deliverance from the power of this present evil age right now.
d. According to the will of our God and Father, to whom be glory forever and ever: The purpose of this saving work is not primarily to benefit man (though that is part of the purpose). Instead, it is to glorify God the Father.
i. False doctrine was a real problem in the Galatian churches, and their false doctrines robbed God of some of the glory due to Him. By emphasizing the rightly recognized glory of God and His plan, Paul hopes to put them more on the right track.
A. Introduction to the Apostle Paul’s letter to the Galatians.
1. (1-2) The writer and the readers.
Paul, an apostle (not from men nor through man, but through Jesus Christ and God the Father who raised Him from the dead), and all the brethren who are with me, To the churches of Galatia.
a. Paul wrote this book; his authorship of this magnificent letter is virtually unquestioned, even by more “liberal” scholars.
i. And what a magnificent letter this is! Galatians has been called the “Declaration of Independence of Christian liberty.” The great reformer Martin Luther especially loved this letter; he called Galatians his “Catherine von Bora,” because, he said, “I am married to it.” Leon Morris wrote, “Galatians is a passionate letter, the outpouring of the soul of a preacher on fire for his Lord and deeply committed to bringing his hearers to an understanding of what saving faith is.”
ii. Many scholars believe that Galatians was written in the late 40’s or the early 50’s; an approximate date of 50 a.d. is often given. It seems that Paul wrote this letter before the Jerusalem Council mentioned in Acts 15, because although he mentions several trips to Jerusalem, he makes no mention of the council. Because the Jerusalem Council of Acts 15 dealt with the exact issues Paul writes about, it would seem strange if it had already happened, yet he made no mention of it. If it is true that Galatians was written around 50 ad, then Paul would have been a Christian for about 15 years, being converted on the road to Damascus around 35 ad.
b. Paul, an apostle: The emphasis on Paul’s apostolic credentials is important. Paul has strong words for these Galatians, and they must understand that he writes with authority, apostolic authority. Every one of us must answer the question, “What will I respect as an authority in my life?” Paul expected that Christians would respect his authority as an apostle of Jesus Christ.
i. “The word apostle as Paul uses it here does not merely refer to one who has a message to announce, but to an appointed representative with an official status who is provided with the credentials of his office.” (Wuest)
ii. It is our duty to also respect Paul’s authority as an apostle. We do this by regarding this book as the Word of God, and taking it seriously to heart.
c. Not from men or through man, but through Jesus Christ and God the Father: Paul’s calling as an apostle was not from man, nor was it through man. It didn’t originate with man, and it didn’t come through man. It originated with God, and came directly from God. His standing as an apostle was not based on opinion polls or any human council. It is based on a Divine call, made through both the Father and the Son.
i. “The bluntness of Paul’s denial is due to the charge . . . that Paul was not a genuine apostle because not one of the twelve.” (Robertson)
ii. “When I was a young man I thought Paul was making too much of his call. I did not understand his purpose. I did not then realize the importance of the ministry . . . We exalt our calling, not to gain glory among men, or money, or satisfaction, or favor, but because people need to be assured that the words we speak are the words of God. This is no sinful pride. It is holy pride.” (Martin Luther)
d. And all the brethren who are with me: Paul gives greetings from all the brethren who are with him; but the use of I in the letter (such as in Galatians 1:6) shows that it was not really a “team effort” written by Paul and his coworkers. Paul is writing this letter, and sends greetings from his friends as a matter of courtesy.
e. To the churches of Galatia: This isn’t written to a single church in a single city. For example, 1 Thessalonians is addressed to the church of the Thessalonians (1 Thessalonians 1:1). But this is addressed to the churches of Galatia, because Galatia was a region, not a city, and there were several churches among the cities of Galatia.
i. “During the third century bc some Celtic peoples (or Gauls) migrated to this area and, after fighting with the people they encountered, they settled into the northern part of Asia Minor. In due course they came into conflict with the Roman, who defeated them, and from this time they remained under the authority of the Romans as a dependent kingdom. The name ‘Galatia’ covered the territory settled by the Gauls.” (Morris)
ii. There were essentially two regions of Galatia, one to the north (including the cities of Pessinus, Ancyra and Tavium) and one to the south (including the cities of Pisidian Antioch, Iconium, Lystra and Derbe). There has been considerable – though mostly unimportant - debate as to if Galatians was written to the northern region of cities or the southern.
iii. “There was a wide difference between North and South Galatia in respect to language, occupation, nationality, and social organization.” (Wuest) The northern region of Galatia was made up of small cities and mostly agricultural development. The southern region of Galatia was full of cities and commerce.
iv. “It is clear that Paul intended his words to have a wide circulation in the region of Galatia. The letter would be taken to each centre and read there, or several copies would be made and one taken to each church.” (Morris)
f. Paul was in southern Galatia on his first missionary journey (Acts 13:13-14:23), he went through northern Galatia on his second (Acts 16:6) and third (Acts 18:23) missionary journeys.
i. So was this letter written to the Christians of the northern region of Galatia or the southern region of Galatia? In the end, we may not be able to know, and it doesn’t really matter, because this is a letter that has something to say to every Christian. The debate between northern Galatia and southern Galatia is interesting for scholars, and adds some understanding to the letter, but not much.
2. (3-5) Paul sends his apostolic greeting.
Grace to you and peace from God the Father and our Lord Jesus Christ, who gave Himself for our sins, that He might deliver us from this present evil age, according to the will of our God and Father, to whom be glory forever and ever. Amen.
a. Grace to you and peace: This is Paul’s familiar greeting, drawing from the traditional greetings in both Greek (grace) and Jewish (peace) cultures. Paul uses the exact phrase of verse three five other times in the New Testament.
i. “Grace is always first, peace always second. This is due to the fact that grace is the source of peace. Without grace there is and can be no peace, but when grace is ours, peace must of necessity follow.” (Lenski in his commentary on 1 Corinthians)
ii. Paul uses the word grace 100 times in his writings. Among all the other writers of the New Testament, it is only used 55 times. Paul was truly the apostle of grace.
iii. “These two terms, grace and peace, constitute Christianity.” (Martin Luther)
b. Who gave Himself for our sins: Paul wished grace and peace unto his readers from both God the Father and God the Son. Now, Paul will briefly expand on the work of God the Son, our Lord Jesus Christ. The first thing he says about Jesus is that He gave Himself for our sins. “Throughout the epistle Paul points the Galatians to the centrality of the cross. He cannot wait to make this plain, and we find a reference to it in his very first sentence.” (Morris)
i. Jesus gave. We know from John 3:16 that God the Father so loved the world that He gave His only begotten Son. But the Father didn’t do the only giving. Jesus gave. Jesus is a loving, giving God, and a loving, giving Saviour.
ii. Jesus gave Himself. What did Jesus give? He gave the greatest thing anyone can give – Himself. Of course, one might debate if it was more a gift for the Father to give the Son (as in John 3:16), or if it was more of a gift for the Son to give Himself. But that is like discussing how many angels can dance on the head of a pin. Jesus gave the greatest gift He could; He gave himself. There is a sense in which we do not even begin to give until we give ourselves.
iii. Jesus gave Himself for our sins. This is why Jesus had to give Himself. Our sins had put us on a road to ruin and destruction. If God did not do something to save us, our sins would destroy us. So out of love, Jesus gave Himself for our sins! The love was always there; but there would never have been the need for Jesus to give Himself if our sins had not placed us in a terrible place.
iv. The word for in this passage clearly has the idea of substitution. Someone who wrote a letter for someone else could use this word to say he did it for that one. This meaning of the word translated for here is also clear from how it is used in passages like John 11:50 and 2 Corinthians 5:14.
v. Martin Luther on who gave Himself for our sins: “Let us equip ourselves against the accusations of Satan with this and similar passages of Holy Scripture. If he says, ‘Thou shalt be damned,’ you tell him: ‘No, for I fly to Christ who gave Himself for my sins. In accusing me of being a damnable sinner, you are cutting your own throat, Satan. You are reminding me of God’s fatherly goodness toward me, that He so loved the world that He gave His only-begotten Son that whosoever believeth in Him should not perish, but have everlasting life. In calling me a sinner, Satan, you really comfort me above measure.’ With such heavenly cunning we are to meet the devil’s craft and put from us the memory of sin.”
vi. “These words, ‘who gave himself for our sins’, are very important. He wanted to tell the Galatians straight out that atonement for sins and perfect righteousness are not to be sought anywhere but in Christ . . . So glorious is this redemption that it should ravish us with wonder.” (Calvin)
c. Why did Jesus give Himself for our sins? That He might deliver us from this present evil age. In many ways, the Galatians were battle with and sometimes losing against this present evil age. They needed to know that Jesus had come to save them from this present evil age.
i. The particular word for evil denotes someone who is not content in being corrupt themselves; they also must corrupt others, and draw them into their same destruction.
ii. The idea behind the word deliver is not deliverance from the presence of something, but deliverance from the power of something. We will not be delivered from the presence of this present evil age until we go to be with Jesus. But we can be experience deliverance from the power of this present evil age right now.
d. According to the will of our God and Father, to whom be glory forever and ever: The purpose of this saving work is not primarily to benefit man (though that is part of the purpose). Instead, it is to glorify God the Father.
i. False doctrine was a real problem in the Galatian churches, and their false doctrines robbed God of some of the glory due to Him. By emphasizing the rightly recognized glory of God and His plan, Paul hopes to put them more on the right track.
Saturday, October 20, 2007
Martin Luther Commentary on Galatians pt 1
Commentary on the Epistle
to the Galatians
(1535)
by Martin Luther
Translated by Theodore Graebner
(Grand Rapids, Michigan: Zondervan Publishing House, 1949)
pp. iii-v
FROM LUTHER'S INTRODUCTION, 1538
In my heart reigns this one article, faith in my dear Lord Christ, the beginning, middle and end of whatever spiritual and divine thoughts I may have, whether by day or by night.
Chapter 1, pp. 9-18
Galatians 1:1-3
__________
0. VERSE 1. Paul, an apostle, (not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead).
St. Paul wrote this epistle because, after his departure from the Galatian churches, Jewish-Christian fanatics moved in, who perverted Paul's Gospel of man's free justification by faith in Christ Jesus.
The world bears the Gospel a grudge because the Gospel condemns the religious wisdom of the world. Jealous for its own religious views, the world in turn charges the Gospel with being a subversive and licentious doctrine, offensive to God and man, a doctrine to be persecuted as the worst plague on earth.
As a result we have this paradoxical situation: The Gospel supplies the world with the salvation of Jesus Christ, peace of conscience, and every blessing. Just for that the world abhors the Gospel.
These Jewish-Christian fanatics who pushed themselves into the Galatian churches after Paul's departure, boasted that they were the descendants of Abraham, true ministers of Christ, having been trained by the apostles themselves, that they were able to perform miracles.
In every way they sought to undermine the authority of St. Paul. They said to the Galatians: "You have no right to think highly of Paul. He was the last to turn to Christ. But we have seen Christ. We heard Him preach. Paul came later and is beneath us. It is possible for us to be in error--we who have received the Holy Ghost? Paul stands alone. He has not seen Christ, nor has he had much contact with the other apostles. Indeed, he persecuted the Church of Christ for a long time."
When men claiming such credentials come along, they deceive not only the naive, but also those who seemingly are well-established in the faith. This same argument is used by the papacy. "Do you suppose that God for the sake of a few Lutheran heretics would disown His entire Church? Or do you suppose that God would have left His Church floundering in error all these centuries?" The Galatians were taken in by such arguments with the result that Paul's authority and doctrine were drawn in question.
Against these boasting, false apostles, Paul boldly defends his apostolic authority and ministry. Humble man that he was, he will not now take a back seat. He reminds them of the time when he opposed Peter to his face and reproved the chief of the apostles.
Paul devotes the first two chapters to a defense of his office and his Gospel, affirming that he received it, not from men, but from the Lord Jesus Christ by special revelation, and that if he or an angel from heaven preach any other gospel than the one he had preached, he shall be accursed.
The Certainty of Our Calling
Every minister should make much of his calling and impress upon others the fact that he has been delegated by God to preach the Gospel. As the ambassador of a government is honored for his office and not for his private person, so the minister of Christ should exalt his office in order to gain authority among men. This is not vain glory, but needful glorying.
Paul takes pride in his ministry, not to his own praise but to the praise of God. Writing to the Romans, he declares, "Inasmuch as I am the apostle of the Gentiles, I magnify mine office," i.e., I want to be received not as Paul of Tarsus, but as Paul the apostle and ambassador of Jesus Christ, in order that people might be more eager to hear. Paul exalts his ministry out of the desire to make known the name, the grace, and the mercy of God.
0. VERSE 1. Paul, an apostle, (not of men, etc.)
Paul loses no time in defending himself against the charge that he had thrust himself into the ministry. He says to the Galatians: "My call may seem inferior to you. But those who have come to you are either called of men or by man. My call is the highest possible, for it is by Jesus Christ, and God the Father."
When Paul speaks of those called "by men," I take it he means those whom neither God nor man sent, but who go wherever they like and speak for themselves.
When Paul speaks of those called "by man" I take it he means those who have a divine call extended to them through other persons. God calls in two ways. Either He calls ministers through the agency of men, or He calls them directly as He called the prophets and apostles. Paul declares that the false apostles were called or sent neither by men, nor by man. The most they could claim is that they were sent by others. "But as for me I was called neither of men, nor by man, but directly by Jesus Christ. My call is in every respect like the call of the apostles. In fact I am an apostle."
Elsewhere Paul draws a sharp distinction between an apostleship and lesser functions, as in I Corinthians 12:28: "And God hath set some in the church; first, apostles; secondarily, prophets; thirdly, teachers." He mentions the apostles first because they were appointed directly by God.
Matthias was called in this manner. The apostles chose two candidates and then cast lots, praying that God would indicate which one He would have. To be an apostle he had to have his appointment from God. In the same manner Paul was called as the apostle of the Gentiles.
The call is not to be taken lightly. For a person to possess knowledge is not enough. He must be sure that he is properly called. Those who operate without a proper call seek no good purpose. God does not bless their labors. They may be good preachers, but they do no edify. Many of the fanatics of our day pronounce words of faith, but they bear no good fruit, because their purpose is to turn men to their perverse opinions. On the other hand, those who have a divine call must suffer a good deal of opposition in order that they may become fortified against the running attacks of the devil and the world.
This is our comfort in the ministry, that ours is a divine office to which we have been divinely called. Reversely, what an awful thing it must be for the conscience if one is not properly called. It spoils one's best work. When I was a young man I thought Paul was making too much of his call. I did not understand his purpose. I did not then realize the importance of the ministry. I knew nothing of the doctrine of faith because we were taught sophistry instead of certainty, and nobody understood spiritual boasting. We exalt our calling, not to gain glory among men, or money, or satisfaction, or favor, but because people need to be assured that the words we speak are the words of God. This is no sinful pride. It is holy pride.
0. VERSE 1. And God the Father, who raised him from the dead.
Paul is so eager to come to the subject matter of his epistle, the righteousness of faith in opposition to the righteousness of works, that already in the title he must speak his mind. He did not think it quite enough to say that he was an apostle "by Jesus Christ"; he adds, "and God the Father, who raised him from the dead."
The clause seems superfluous on first sight. Yet Paul had a good reason for adding it. He had to deal with Satan and his agents who endeavored to deprive him of the righteousness of Christ, who was raised by God the Father from the dead. These perverters of the righteousness of Christ resist the Father and the Son, and the works of them both.
In this whole epistle Paul treats of the resurrection of Christ. By His resurrection Christ won the victory over law, sin, flesh, world, devil, death, hell, and every evil. And this His victory He donated unto us. These many tyrants and enemies of ours may accuse and frighten us, but they dare not condemn us, for Christ, whom God the Father has raised from the dead is our righteousness and our victory.
Do you notice how well suited to his purpose Paul writes? He does not say, "By God who made heaven and earth, who is Lord of the angels," but Paul has in mind the righteousness of Christ, and speaks to the point, saying, "I am an apostle, not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead."
0. VERSE 2. And all the brethren which are with me.
This should go far in shutting the mouths of the false apostles. Paul's intention is to exalt his own ministry while discrediting theirs. He adds for good measure the argument that he does not stand alone, but that all the brethren with him attest to the fact that his doctrine is divinely true. "Although the brethren with me are not apostles like myself, yet they are all of one mind with me, think, write, and teach as I do."
0. VERSE 2. Unto the churches of Galatia.
Paul had preached the Gospel throughout Galatia, founding many churches which after his departure were invaded by the false apostles. The Anabaptists in our time imitate the false apostles. They do not go where the enemies of the Gospel predominate. They go where the Christians are. Why do they not invade the Catholic provinces and preach their doctrine to godless princes, bishops, and doctors, as we have done by the help of God? These soft martyrs take no chances. They go where the Gospel has a hold, so that they may not endanger their lives. The false apostles would not go to Jerusalem of Caiaphas, or to the Rome of the Emperor, or to any other place where no man had preached before as Paul and the other apostles did. But they came to the churches of Galatia, knowing that where men profess the name of Christ they may feel secure.
It is the lot of God's ministers not only to suffer opposition at the hand of a wicked world, but also to see the patient indoctrination of many years quickly undone by such religious fanatics. This hurts more than the persecution of tyrants. We are treated shabbily on the outside by tyrants, on the inside by those whom we have restored to the liberty of the Gospel, and also by false brethren. But this is our comfort and our glory, that being called of God we have the promise of everlasting life. We look for that reward which "eye hath not seen, nor ear heard, neither hath entered into the heart of man."
Jerome raises the question why Paul called them churches that were no churches, inasmuch as the Galatians had forsaken the grace of Christ for the law of Moses. The proper answer is: Although the Galatians had fallen away from the doctrine of Paul, baptism, the Gospel, and the name of Christ continued among them. Not all the Galatians had become perverted. There were some who clung to the right view of the Word and the Sacraments. These means cannot be contaminated. They remain divine regardless of men's opinion. Wherever the means of grace are found, there is the Holy Church, even though Antichrist reigns there. So much for the title of the epistle. Now follows the greeting of the apostle.
0. VERSE 3. Grace be to you, and peace, from God the Father, and from our Lord Jesus Christ.
The terms of grace and peace are common terms with Paul and are now pretty well understood. But since we are explaining this epistle, you will not mind if we repeat what we have so often explained elsewhere. The article of justification must be sounded in our ears incessantly because the frailty of our flesh will not permit us to take hold of it perfectly and to believe it with all our heart.
The greeting of the Apostle is refreshing. Grace remits sin, and peace quiets the conscience. Sin and conscience torment us, but Christ has overcome these fiends now and forever. Only Christians possess this victorious knowledge given from above. These two terms, grace and peace, constitute Christianity. Grace involves the remission of sins, peace, and a happy conscience. Sin is not canceled by lawful living, for no person is able to live up to the Law. The Law reveals guilt, fills the conscience with terror, and drives men to despair. Much less is sin taken away by man-invented endeavors. The fact is, the more a person seeks credit for himself by his own efforts, the deeper he goes into debt. Nothing can take away sin except the grace of God. In actual living, however, it is not so easy to persuade oneself that by grace alone, in opposition to every other means, we obtain the forgiveness of our sins and peace with God.
The world brands this a pernicious doctrine. The world advances free will, the rational and natural approach of good works, as the means of obtaining the forgiveness of sin. But it is impossible to gain peace of conscience by the methods and means of the world. Experience proves this. Various holy orders have been launched for the purpose of securing peace of conscience through religious exercises, but they proved failures because such devices only increase doubt and despair. We find no rest for our weary bones unless we cling to the word of grace.
The Apostle does not wish the Galatians grace and peace from the emperor, or from kings, or from governors, but from God the Father. He wishes them heavenly peace, the kind of which Jesus spoke when He said, "Peace I leave unto you: my peace I give unto you." Worldly peace provides quiet enjoyment of life and possessions. But in affliction, particularly in the hour of death, the grace and peace of the world will not deliver us. However, the grace and peace of God will. They make a person strong and courageous to bear and to overcome all difficulties, even death itself, because we have the victory of Christ's death and the assurance of the forgiveness of our sins.
Men Should Not Speculate About the Nature of God
The Apostle adds to the salutation the words, "and from our Lord Jesus Christ." Was it not enough to say, "from God the Father"?
It is a principle of the Bible that we are not to inquire curiously into the nature of God. "There shall no man see me, and live," Exodus 33:20. All who trust in their own merits to save them disregard this principle and lose sight of the Mediator, Jesus Christ.
True Christian theology does not inquire into the nature of God, but into God's purpose and will in Christ, whom God incorporated in our flesh to live and to die for our sins. There is nothing more dangerous than to speculate about the incomprehensible power, wisdom, and majesty of God when the conscience is in turmoil over sin. To do so is to lose God altogether because God becomes intolerable when we seek to measure and to comprehend His infinite majesty.
We are to seek God as Paul tells us in I Corinthians 1:23, 24: "We preach Christ crucified, unto the Jews a stumbling block, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God." Begin with Christ. He came down to earth, lived among men, suffered, was crucified, and then He died, standing clearly before us, so that our hearts and eyes may fasten upon Him. Thus we shall be kept from climbing into heaven in a curious and futile search after the nature of God.
If you ask how God may be found, who justifies sinners, know that there is no other God besides this man Christ Jesus. Embrace Him, and forget about the nature of God. But these fanatics who exclude our Mediator in their dealings with God, do not believe me. Did not Christ Himself say: "I am the way, and the truth, and the life: no man cometh unto the Father, but by me"? Without Christ there is no access to the Father, but futile rambling; no truth, but hypocrisy; no life, but eternal death.
When you argue about the nature of God apart from the question of justification, you may be as profound as you like. But when you deal with conscience and with righteousness over against the law, sin, death, and the devil, you must close your mind to all inquiries into the nature of God, and concentrate upon Jesus Christ, who says, "Come unto me, all ye that labor and are heavy laden, and I will give you rest." Doing this, you will recognize the power, and majesty condescending to your condition according to Paul's statement to the Colossians, "In Christ are hid all the treasures of wisdom and knowledge," and, "In him dwelleth all the fulness of the Godhead bodily." Paul in wishing grace and peace not alone from God the Father, but also from Jesus Christ, wants to warn us against the curious incursions into the nature of God. We are to hear Christ, who has been appointed by the Father as our divine Teacher.
Christ is God by Nature
At the same time, Paul confirms our creed, "that Christ is very God." We need such frequent confirmation of our faith, for Satan will not fail to attack it. He hates our faith. He knows that it is the victory which overcometh him and the world. That Christ is very God is apparent in that Paul ascribes to Him divine powers equally with the Father, as for instance, the power to dispense grace and peace. This Jesus could not do unless He were God.
To bestow peace and grace lies in the province of God, who alone can create these blessings. The angels cannot. The apostles could only distribute these blessings by the preaching of the Gospel. In attributing to Christ the divine power of creating and giving grace, peace, everlasting life, righteousness, and forgiveness of sins, the conclusion is inevitable that Christ is truly God. Similarly, St. John concludes from the works attributed to the Father and the Son that they are divinely One. Hence, the gifts which we receive from the Father and from the Son are one and the same. Otherwise Paul should have written: "Grace from God the Father, and peace from our Lord Jesus Christ." In combining them he ascribes them equally to the Father and the Son. I stress this on account of the many errors emanating from the sects.
The Arians were sharp fellows. Admitting that Christ had two natures, and that He is called "very God of very God," they were yet able to deny His divinity. The Arians took Christ for a noble and perfect creature, superior even to the angels, because by Him God created heaven and earth. Mohammed also speaks highly of Christ. But all their praise is mere palaver to deceive men. Paul's language is different. To paraphrase him: "You are established in this belief that Christ is very God because He gives grace and peace, gifts which only God can create and bestow."
This text was prepared by Laura J. Hoelter for Project Wittenberg by Robert E. Smith and is in the public domain. You may freely distribute, copy or print this text.
to the Galatians
(1535)
by Martin Luther
Translated by Theodore Graebner
(Grand Rapids, Michigan: Zondervan Publishing House, 1949)
pp. iii-v
FROM LUTHER'S INTRODUCTION, 1538
In my heart reigns this one article, faith in my dear Lord Christ, the beginning, middle and end of whatever spiritual and divine thoughts I may have, whether by day or by night.
Chapter 1, pp. 9-18
Galatians 1:1-3
__________
0. VERSE 1. Paul, an apostle, (not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead).
St. Paul wrote this epistle because, after his departure from the Galatian churches, Jewish-Christian fanatics moved in, who perverted Paul's Gospel of man's free justification by faith in Christ Jesus.
The world bears the Gospel a grudge because the Gospel condemns the religious wisdom of the world. Jealous for its own religious views, the world in turn charges the Gospel with being a subversive and licentious doctrine, offensive to God and man, a doctrine to be persecuted as the worst plague on earth.
As a result we have this paradoxical situation: The Gospel supplies the world with the salvation of Jesus Christ, peace of conscience, and every blessing. Just for that the world abhors the Gospel.
These Jewish-Christian fanatics who pushed themselves into the Galatian churches after Paul's departure, boasted that they were the descendants of Abraham, true ministers of Christ, having been trained by the apostles themselves, that they were able to perform miracles.
In every way they sought to undermine the authority of St. Paul. They said to the Galatians: "You have no right to think highly of Paul. He was the last to turn to Christ. But we have seen Christ. We heard Him preach. Paul came later and is beneath us. It is possible for us to be in error--we who have received the Holy Ghost? Paul stands alone. He has not seen Christ, nor has he had much contact with the other apostles. Indeed, he persecuted the Church of Christ for a long time."
When men claiming such credentials come along, they deceive not only the naive, but also those who seemingly are well-established in the faith. This same argument is used by the papacy. "Do you suppose that God for the sake of a few Lutheran heretics would disown His entire Church? Or do you suppose that God would have left His Church floundering in error all these centuries?" The Galatians were taken in by such arguments with the result that Paul's authority and doctrine were drawn in question.
Against these boasting, false apostles, Paul boldly defends his apostolic authority and ministry. Humble man that he was, he will not now take a back seat. He reminds them of the time when he opposed Peter to his face and reproved the chief of the apostles.
Paul devotes the first two chapters to a defense of his office and his Gospel, affirming that he received it, not from men, but from the Lord Jesus Christ by special revelation, and that if he or an angel from heaven preach any other gospel than the one he had preached, he shall be accursed.
The Certainty of Our Calling
Every minister should make much of his calling and impress upon others the fact that he has been delegated by God to preach the Gospel. As the ambassador of a government is honored for his office and not for his private person, so the minister of Christ should exalt his office in order to gain authority among men. This is not vain glory, but needful glorying.
Paul takes pride in his ministry, not to his own praise but to the praise of God. Writing to the Romans, he declares, "Inasmuch as I am the apostle of the Gentiles, I magnify mine office," i.e., I want to be received not as Paul of Tarsus, but as Paul the apostle and ambassador of Jesus Christ, in order that people might be more eager to hear. Paul exalts his ministry out of the desire to make known the name, the grace, and the mercy of God.
0. VERSE 1. Paul, an apostle, (not of men, etc.)
Paul loses no time in defending himself against the charge that he had thrust himself into the ministry. He says to the Galatians: "My call may seem inferior to you. But those who have come to you are either called of men or by man. My call is the highest possible, for it is by Jesus Christ, and God the Father."
When Paul speaks of those called "by men," I take it he means those whom neither God nor man sent, but who go wherever they like and speak for themselves.
When Paul speaks of those called "by man" I take it he means those who have a divine call extended to them through other persons. God calls in two ways. Either He calls ministers through the agency of men, or He calls them directly as He called the prophets and apostles. Paul declares that the false apostles were called or sent neither by men, nor by man. The most they could claim is that they were sent by others. "But as for me I was called neither of men, nor by man, but directly by Jesus Christ. My call is in every respect like the call of the apostles. In fact I am an apostle."
Elsewhere Paul draws a sharp distinction between an apostleship and lesser functions, as in I Corinthians 12:28: "And God hath set some in the church; first, apostles; secondarily, prophets; thirdly, teachers." He mentions the apostles first because they were appointed directly by God.
Matthias was called in this manner. The apostles chose two candidates and then cast lots, praying that God would indicate which one He would have. To be an apostle he had to have his appointment from God. In the same manner Paul was called as the apostle of the Gentiles.
The call is not to be taken lightly. For a person to possess knowledge is not enough. He must be sure that he is properly called. Those who operate without a proper call seek no good purpose. God does not bless their labors. They may be good preachers, but they do no edify. Many of the fanatics of our day pronounce words of faith, but they bear no good fruit, because their purpose is to turn men to their perverse opinions. On the other hand, those who have a divine call must suffer a good deal of opposition in order that they may become fortified against the running attacks of the devil and the world.
This is our comfort in the ministry, that ours is a divine office to which we have been divinely called. Reversely, what an awful thing it must be for the conscience if one is not properly called. It spoils one's best work. When I was a young man I thought Paul was making too much of his call. I did not understand his purpose. I did not then realize the importance of the ministry. I knew nothing of the doctrine of faith because we were taught sophistry instead of certainty, and nobody understood spiritual boasting. We exalt our calling, not to gain glory among men, or money, or satisfaction, or favor, but because people need to be assured that the words we speak are the words of God. This is no sinful pride. It is holy pride.
0. VERSE 1. And God the Father, who raised him from the dead.
Paul is so eager to come to the subject matter of his epistle, the righteousness of faith in opposition to the righteousness of works, that already in the title he must speak his mind. He did not think it quite enough to say that he was an apostle "by Jesus Christ"; he adds, "and God the Father, who raised him from the dead."
The clause seems superfluous on first sight. Yet Paul had a good reason for adding it. He had to deal with Satan and his agents who endeavored to deprive him of the righteousness of Christ, who was raised by God the Father from the dead. These perverters of the righteousness of Christ resist the Father and the Son, and the works of them both.
In this whole epistle Paul treats of the resurrection of Christ. By His resurrection Christ won the victory over law, sin, flesh, world, devil, death, hell, and every evil. And this His victory He donated unto us. These many tyrants and enemies of ours may accuse and frighten us, but they dare not condemn us, for Christ, whom God the Father has raised from the dead is our righteousness and our victory.
Do you notice how well suited to his purpose Paul writes? He does not say, "By God who made heaven and earth, who is Lord of the angels," but Paul has in mind the righteousness of Christ, and speaks to the point, saying, "I am an apostle, not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead."
0. VERSE 2. And all the brethren which are with me.
This should go far in shutting the mouths of the false apostles. Paul's intention is to exalt his own ministry while discrediting theirs. He adds for good measure the argument that he does not stand alone, but that all the brethren with him attest to the fact that his doctrine is divinely true. "Although the brethren with me are not apostles like myself, yet they are all of one mind with me, think, write, and teach as I do."
0. VERSE 2. Unto the churches of Galatia.
Paul had preached the Gospel throughout Galatia, founding many churches which after his departure were invaded by the false apostles. The Anabaptists in our time imitate the false apostles. They do not go where the enemies of the Gospel predominate. They go where the Christians are. Why do they not invade the Catholic provinces and preach their doctrine to godless princes, bishops, and doctors, as we have done by the help of God? These soft martyrs take no chances. They go where the Gospel has a hold, so that they may not endanger their lives. The false apostles would not go to Jerusalem of Caiaphas, or to the Rome of the Emperor, or to any other place where no man had preached before as Paul and the other apostles did. But they came to the churches of Galatia, knowing that where men profess the name of Christ they may feel secure.
It is the lot of God's ministers not only to suffer opposition at the hand of a wicked world, but also to see the patient indoctrination of many years quickly undone by such religious fanatics. This hurts more than the persecution of tyrants. We are treated shabbily on the outside by tyrants, on the inside by those whom we have restored to the liberty of the Gospel, and also by false brethren. But this is our comfort and our glory, that being called of God we have the promise of everlasting life. We look for that reward which "eye hath not seen, nor ear heard, neither hath entered into the heart of man."
Jerome raises the question why Paul called them churches that were no churches, inasmuch as the Galatians had forsaken the grace of Christ for the law of Moses. The proper answer is: Although the Galatians had fallen away from the doctrine of Paul, baptism, the Gospel, and the name of Christ continued among them. Not all the Galatians had become perverted. There were some who clung to the right view of the Word and the Sacraments. These means cannot be contaminated. They remain divine regardless of men's opinion. Wherever the means of grace are found, there is the Holy Church, even though Antichrist reigns there. So much for the title of the epistle. Now follows the greeting of the apostle.
0. VERSE 3. Grace be to you, and peace, from God the Father, and from our Lord Jesus Christ.
The terms of grace and peace are common terms with Paul and are now pretty well understood. But since we are explaining this epistle, you will not mind if we repeat what we have so often explained elsewhere. The article of justification must be sounded in our ears incessantly because the frailty of our flesh will not permit us to take hold of it perfectly and to believe it with all our heart.
The greeting of the Apostle is refreshing. Grace remits sin, and peace quiets the conscience. Sin and conscience torment us, but Christ has overcome these fiends now and forever. Only Christians possess this victorious knowledge given from above. These two terms, grace and peace, constitute Christianity. Grace involves the remission of sins, peace, and a happy conscience. Sin is not canceled by lawful living, for no person is able to live up to the Law. The Law reveals guilt, fills the conscience with terror, and drives men to despair. Much less is sin taken away by man-invented endeavors. The fact is, the more a person seeks credit for himself by his own efforts, the deeper he goes into debt. Nothing can take away sin except the grace of God. In actual living, however, it is not so easy to persuade oneself that by grace alone, in opposition to every other means, we obtain the forgiveness of our sins and peace with God.
The world brands this a pernicious doctrine. The world advances free will, the rational and natural approach of good works, as the means of obtaining the forgiveness of sin. But it is impossible to gain peace of conscience by the methods and means of the world. Experience proves this. Various holy orders have been launched for the purpose of securing peace of conscience through religious exercises, but they proved failures because such devices only increase doubt and despair. We find no rest for our weary bones unless we cling to the word of grace.
The Apostle does not wish the Galatians grace and peace from the emperor, or from kings, or from governors, but from God the Father. He wishes them heavenly peace, the kind of which Jesus spoke when He said, "Peace I leave unto you: my peace I give unto you." Worldly peace provides quiet enjoyment of life and possessions. But in affliction, particularly in the hour of death, the grace and peace of the world will not deliver us. However, the grace and peace of God will. They make a person strong and courageous to bear and to overcome all difficulties, even death itself, because we have the victory of Christ's death and the assurance of the forgiveness of our sins.
Men Should Not Speculate About the Nature of God
The Apostle adds to the salutation the words, "and from our Lord Jesus Christ." Was it not enough to say, "from God the Father"?
It is a principle of the Bible that we are not to inquire curiously into the nature of God. "There shall no man see me, and live," Exodus 33:20. All who trust in their own merits to save them disregard this principle and lose sight of the Mediator, Jesus Christ.
True Christian theology does not inquire into the nature of God, but into God's purpose and will in Christ, whom God incorporated in our flesh to live and to die for our sins. There is nothing more dangerous than to speculate about the incomprehensible power, wisdom, and majesty of God when the conscience is in turmoil over sin. To do so is to lose God altogether because God becomes intolerable when we seek to measure and to comprehend His infinite majesty.
We are to seek God as Paul tells us in I Corinthians 1:23, 24: "We preach Christ crucified, unto the Jews a stumbling block, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God." Begin with Christ. He came down to earth, lived among men, suffered, was crucified, and then He died, standing clearly before us, so that our hearts and eyes may fasten upon Him. Thus we shall be kept from climbing into heaven in a curious and futile search after the nature of God.
If you ask how God may be found, who justifies sinners, know that there is no other God besides this man Christ Jesus. Embrace Him, and forget about the nature of God. But these fanatics who exclude our Mediator in their dealings with God, do not believe me. Did not Christ Himself say: "I am the way, and the truth, and the life: no man cometh unto the Father, but by me"? Without Christ there is no access to the Father, but futile rambling; no truth, but hypocrisy; no life, but eternal death.
When you argue about the nature of God apart from the question of justification, you may be as profound as you like. But when you deal with conscience and with righteousness over against the law, sin, death, and the devil, you must close your mind to all inquiries into the nature of God, and concentrate upon Jesus Christ, who says, "Come unto me, all ye that labor and are heavy laden, and I will give you rest." Doing this, you will recognize the power, and majesty condescending to your condition according to Paul's statement to the Colossians, "In Christ are hid all the treasures of wisdom and knowledge," and, "In him dwelleth all the fulness of the Godhead bodily." Paul in wishing grace and peace not alone from God the Father, but also from Jesus Christ, wants to warn us against the curious incursions into the nature of God. We are to hear Christ, who has been appointed by the Father as our divine Teacher.
Christ is God by Nature
At the same time, Paul confirms our creed, "that Christ is very God." We need such frequent confirmation of our faith, for Satan will not fail to attack it. He hates our faith. He knows that it is the victory which overcometh him and the world. That Christ is very God is apparent in that Paul ascribes to Him divine powers equally with the Father, as for instance, the power to dispense grace and peace. This Jesus could not do unless He were God.
To bestow peace and grace lies in the province of God, who alone can create these blessings. The angels cannot. The apostles could only distribute these blessings by the preaching of the Gospel. In attributing to Christ the divine power of creating and giving grace, peace, everlasting life, righteousness, and forgiveness of sins, the conclusion is inevitable that Christ is truly God. Similarly, St. John concludes from the works attributed to the Father and the Son that they are divinely One. Hence, the gifts which we receive from the Father and from the Son are one and the same. Otherwise Paul should have written: "Grace from God the Father, and peace from our Lord Jesus Christ." In combining them he ascribes them equally to the Father and the Son. I stress this on account of the many errors emanating from the sects.
The Arians were sharp fellows. Admitting that Christ had two natures, and that He is called "very God of very God," they were yet able to deny His divinity. The Arians took Christ for a noble and perfect creature, superior even to the angels, because by Him God created heaven and earth. Mohammed also speaks highly of Christ. But all their praise is mere palaver to deceive men. Paul's language is different. To paraphrase him: "You are established in this belief that Christ is very God because He gives grace and peace, gifts which only God can create and bestow."
This text was prepared by Laura J. Hoelter for Project Wittenberg by Robert E. Smith and is in the public domain. You may freely distribute, copy or print this text.
LETTERS on PAPYRUS
THE ANCIENT LETTERS
(from William Barclay commentary)
It is a great pity that Paul's letters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last forever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paul's letters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.
"Apion sends heartiest greetings to his father and lord Epimachus. I pray above all that you are well and fit; and that things are going well with you and my sister and her daughter and my brother. I thank my Lord Serapis [his god] that he kept me safe when I was in peril on the sea. As soon as I got to Misenum I got my journey money from Caesar-three gold pieces. And things are going fine with me. So I beg you, my dear father, send me a line, first to let me know how you are, and then about my brothers, and thirdly, that I may kiss your hand, because you brought me up well, and because of that I hope, God willing, soon to be promoted. Give Capito my heartiest greetings, and my brothers and Serenilla and my friends. I sent you a little picture of myself painted by Euctemon. My military name is Antonius Maximus. I pray for your good health. Serenus sends good wishes, Agathos Daimon's boy, and Turbo, Gallonius's son." (G. Milligan, Selections from the Greek Papyri, 36).
Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who will Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paul's letters shows exactly the same sections, as we now demonstrate.
(i) The Greeting: Romans 1:1; 1 Corinthians 1:1; 2 Corinthians 1:1; Galatians 1:1; Ephesians 1:1; Philippians 1:1; Colossians 1:1, 2; 1 Thessalonians 1:1; 2 Thessalonians 1:1.
(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Romans 1:7; 1 Corinthians 1:3; 2 Corinthians 1:2; Galatians 1:3; Ephesians 1:2; Philippians 1:3; Colossians 1:2; 1 Thessalonians 1:1; 2 Thessalonians 1:2.
(iii) The Thanksgiving: Romans 1:8; 1 Corinthians 1:4; 2 Corinthians 1:3; Ephesians 1:3; Philippians 1:3; 1 Thessalonians 1:3; 2 Thessalonians 1:3.
(iv) The Special Contents: the main body of the letters.
(v) Special Salutations and Personal Greetings: Romans 16; 1 Corinthians 16:19; 2 Corinthians 13:13; Philippians 4:21, 22; Colossians 4:12-15; 1 Thessalonians 5:26.
When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paul's letters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.
(from William Barclay commentary)
It is a great pity that Paul's letters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last forever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paul's letters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.
"Apion sends heartiest greetings to his father and lord Epimachus. I pray above all that you are well and fit; and that things are going well with you and my sister and her daughter and my brother. I thank my Lord Serapis [his god] that he kept me safe when I was in peril on the sea. As soon as I got to Misenum I got my journey money from Caesar-three gold pieces. And things are going fine with me. So I beg you, my dear father, send me a line, first to let me know how you are, and then about my brothers, and thirdly, that I may kiss your hand, because you brought me up well, and because of that I hope, God willing, soon to be promoted. Give Capito my heartiest greetings, and my brothers and Serenilla and my friends. I sent you a little picture of myself painted by Euctemon. My military name is Antonius Maximus. I pray for your good health. Serenus sends good wishes, Agathos Daimon's boy, and Turbo, Gallonius's son." (G. Milligan, Selections from the Greek Papyri, 36).
Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who will Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paul's letters shows exactly the same sections, as we now demonstrate.
(i) The Greeting: Romans 1:1; 1 Corinthians 1:1; 2 Corinthians 1:1; Galatians 1:1; Ephesians 1:1; Philippians 1:1; Colossians 1:1, 2; 1 Thessalonians 1:1; 2 Thessalonians 1:1.
(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Romans 1:7; 1 Corinthians 1:3; 2 Corinthians 1:2; Galatians 1:3; Ephesians 1:2; Philippians 1:3; Colossians 1:2; 1 Thessalonians 1:1; 2 Thessalonians 1:2.
(iii) The Thanksgiving: Romans 1:8; 1 Corinthians 1:4; 2 Corinthians 1:3; Ephesians 1:3; Philippians 1:3; 1 Thessalonians 1:3; 2 Thessalonians 1:3.
(iv) The Special Contents: the main body of the letters.
(v) Special Salutations and Personal Greetings: Romans 16; 1 Corinthians 16:19; 2 Corinthians 13:13; Philippians 4:21, 22; Colossians 4:12-15; 1 Thessalonians 5:26.
When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paul's letters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.
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