Gal 1:12-24 | RWP | e4.org | Nor was I taught it ( ουτε εδιδαχθην ). He did not receive it "from man" ( παρα ανθρωπων , which shuts out both απο and δια of verse ), whether Peter or any other apostle, nor was he taught it in the school of Gamaliel in Jerusalem or at the University of Tarsus. He "received" his gospel in one way, "through revelation of Jesus Christ" ( δι' αποκαλυψεως Ιησου Χριστου ). He used παρελαβον in about the reception of his message from Christ. It is not necessary to say that he had only one (because of the aorist active παρελαβον , from παραλαμβανω , for it can very well be constative aorist) revelation (unveiling) from Christ. In fact, we know that he had numerous visions of Christ and in he expressly says concerning the origin of the Lord's Supper: "I received ( παρελαβον , again) from the Lord." The Lord Jesus revealed his will to Paul.

‏ Galatians 1:12-24

Nor was I taught it ( ουτε εδιδαχθην ). He did not receive it "from man" ( παρα ανθρωπων, which shuts out both απο and δια of verse 1), whether Peter or any other apostle, nor was he taught it in the school of Gamaliel in Jerusalem or at the University of Tarsus. He "received" his gospel in one way, "through revelation of Jesus Christ" ( δι' αποκαλυψεως Ιησου Χριστου ). He used παρελαβον in 1Co 15:3 about the reception of his message from Christ. It is not necessary to say that he had only one (because of the aorist active παρελαβον, from παραλαμβανω, for it can very well be constative aorist) revelation (unveiling) from Christ. In fact, we know that he had numerous visions of Christ and in 1Co 11:23 he expressly says concerning the origin of the Lord's Supper: "I received ( παρελαβον, again) from the Lord." The Lord Jesus revealed his will to Paul.

My manner of life ( την εμην αναστροφην ). Late word in this sense from Polybius on from αναστρεφομα. In the older writers it meant literally "return" or "turning back." See 1Pe 1:15. It is absent in this sense in the papyri though the verb is common.

In the Jews' religion ( εν τω Ιουδαισμω ). "In Judaism." The word in N.T. only here and next verse, already in II Macc. 2:21; 8:1; 14:38; IV Macc. 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 for Christianity. Both words are made from verbs in -ιζω.

Beyond measure ( καθ' υπερβολην ). "According to excess" (throwing beyond, υπερβολη ).

I persecuted ( εδιωκον ). Imperfect active, "I used to persecute" (see Ac 7-9 for the facts).

Made havock of it ( επορθουν αυτην ). Customary action again, imperfect of old verb πορθεω, to lay waste, to sack. In N.T. only here, verse 23, and Ac 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.

I advanced ( προεκοπτον ). Imperfect active again of προκοπτω, old verb, to cut forward (as in a forest), to blaze a way, to go ahead. In N.T. only here, Ro 13:12; 2Ti 2:16; 3:9, 13. Paul was a brilliant pupil under Gamaliel. See Php 3:4-6. He was in the lead of the persecution also.

Beyond many of mine own age ( υπερ πολλους συνηλικιωτας ). Later compound form for the Attic ηλικιωτης which occurs in Dion Hal. and inscriptions (from συν, with, and ηλικια, age). Paul modestly claims that he went "beyond" ( υπερ ) his fellow-students in his progress in Judaism.

More exceedingly zealous ( περισσοτερως ζηλοτης ). Literally, "more exceedingly a zealot." See on Ac 1:13; 21:20; 1Co 14:12. Like Simon Zelotes.

For the traditions of my fathers ( των πατρικων μου παραδοσεων ). Objective genitive after ζηλοτης. Πατρικων only here in N.T., though old word from πατηρ (father), paternal, descending from one's father. For πατρωιος see Ac 22:3, 14. Tradition ( παραδοσις ) played a large part in the teaching and life of the Pharisees (Mr 7:1-23). Paul now taught the Christian tradition (2Th 2:15).

It was the good pleasure of God ( ευδοκησεν ο θεος ). Paul had no doubt about God's purpose in him (1Th 2:8).

Who separated me ( ο αφορισας με ). Αφοριζω is old word (from απο and ορος ) to mark off from a boundary or line. The Pharisees were the separatists who held themselves off from others. Paul conceives himself as a spiritual Pharisee "separated unto the gospel of God" (Ro 1:1, the same word αφωρισμενος ). Before his birth God had his plans for him and called him.

To reveal his Son in me ( αποκαλυψα τον υιον αυτου εν εμο ). By "in me" ( εν εμο ) Paul can mean to lay emphasis on his inward experience of grace or he may refer objectively to the vision of Christ on the way to Damascus, "in my case." Paul uses εν εμο in this sense (in my case) several times (verse 24; 2Co 13:3; Php 1:30; 1Ti 1:16). Once (1Co 14:11) εν εμο is almost equivalent to the dative (to me). On the whole Lightfoot seems correct here in taking it to mean "in my case," though the following words suit either idea. Certainly Paul could not preach Christ among the Gentiles without the rich inward experience and in the objective vision he was called to that task.

I conferred not with flesh and blood ( ου προσανεθεμην σαρκ κα αιματ ). Second aorist middle indicative of προσανατιθημ, old verb, double compound ( προσ, ανα ), to lay upon oneself in addition, to betake oneself to another, to confer with, dative case as here. In N.T. only here and 2:6.

Before me ( προ εμου ). The Jerusalem apostles were genuine apostles, but so is Paul. His call did not come from them nor did he receive confirmation by them.

Into Arabia ( εις Αραβιαν ). This visit to Arabia has to come between the two visits to Damascus which are not distinguished in Ac 9:22f. In verse 23 Luke does speak of "considerable days" and so we must place the visit to Arabia between verses 22, 23.

Then after three years ( επειτα μετα τρια ετη ). A round number to cover the period from his departure from Jerusalem for Damascus to his return to Jerusalem. This stay in Damascus was an important episode in Paul's theological readjustment to his new experience.

To visit Cephas ( ιστορησα Κηφαν ). First aorist infinitive of ιστορεω, old verb (from ιστωρ, one who knows by inquiry), to gain knowledge by visiting. Only here in N.T. If we turn to Ac 9:26-30, we shall see that the visit of two weeks to Peter came after Barnabas endorsed Paul to the suspicious disciples in Jerusalem and probably while he was preaching in the city. It was a delightful experience, but Peter did not start Paul upon his apostleship. He visited him as an equal. Peter no doubt had much to say to Paul.

Except James the brother of the Lord ( ε μη Ιακωβον τον αδελφον του Κυριου ). James the son of Zebedee was still living at that time. The rest of the twelve were probably away preaching and James, brother of the Lord, is here termed an apostle, though not one of the twelve as Barnabas is later so called. Paul is showing his independence of and equality with the twelve in answer to the attacks of the Judaizers.

I lie not ( ου ψευδομα ). So important does he deem the point that he takes solemn oath about it.

Into the region of Syria and Cilicia ( εις τα κλιματα της Σψριας κα της Κιλικιας ). This statement agrees with the record in Ac 9:30. On κλιματα, see 2Co 11:10. Paul was not idle, but at work in Tarsus and the surrounding country.

And I was still unknown ( ημην δε αγνουμενος ). Periphrastic imperfect passive of αγνοεω, not to know.

By face ( τω προσωπω ). Associative instrumental case.

Of Judea ( της Ιουδαιας ). As distinct from Jerusalem, for he had once scattered the church there and had revisited them before coming to Tarsus (Ac 9:26-30). In Ac 9:31 the singular of εκκλησια is used, but in a geographic sense for Judea, Samaria, and Galilee.

They only heard ( μονον ακουοντες ησαν ). Periphrastic imperfect, "They were only hearing from time to time."

That once persecuted us ( ο διωκων ημας ποτε ). Present active articular participle, a sort of participle of antecedent time suggested by ποτε, "the one who used to persecute us once upon a time."

The faith ( την πιστιν ). Here used in the sense of "the gospel" as in Ac 6:7.

They glorified ( εδοξαζον ). Imperfect, kept on doing it.

In me ( εν εμο ). In my case as in 1:16.