1. Paul, an apostle. In the salutations with which he commenced his Epistles, Paul was accustomed to claim the title of “an Apostle.” His object in doing so, as we have remarked on former occasions, was to employ the authority of his station, for the purpose of enforcing his doctrine.

2. And all the brethren who are with me. – He appears to have usually written in the name of many persons, judging that, if those to whom he wrote should attach less weight to a solitary individual, they might listen to a greater number, and would not despise a whole congregation.

3. Grace be to you and peace. This form of salutation, which occurred in the other epistles, has received an explanation, to which I still adhere. Paul wishes for the Galatians a state of friendship with God, and, along with it, all good things; for the favor of God is the source from which we…

4. Who gave himself for our sins. He begins with commending the grace of Christ, in order to recall and fix on Him the attention of the Galatians; for, if they had justly appreciated this benefit of redemption, they would never have fallen into opposite views of religion.

5. To whom be glory. By this sudden exclamation of thanksgiving, he intends to awaken powerfully in his readers the contemplation of that invaluable gift which they had received from God, and in this manner to prepare their minds more fully for receiving instruction.

6. I wonder. He commences by administering a rebuke, though a somewhat milder one than they deserved; but his greatest severity of language is directed, as we shall see, against the false apostles.

7. Which is not another thing Some explain it thus, “though there is not another gospel;” as if it were a sort of correction of the Apostle’s language, to guard against the supposition that there were more gospels than one.

8. But though we. As he proceeds in defending the authority of his doctrine, his confidence swells. First of all, he declares that the doctrine which he had preached is the only gospel, and that the attempt to set it aside is highly criminal.

9. As we said before. Leaving out, in this instance, the mention of himself and of angels, he repeats the former assertion, that it is unlawful for any man to teach anything contrary to what they had learned.

Having extolled so confidently his own preaching, he now shows that this was no idle or empty boast. He supports his assertion by two arguments. The first is, that he was not prompted by ambition, or flattery, or any similar passion, to accommodate himself to the views of men.

11. Now I make known to you. This is the most powerful argument, the main hinge on which the question turns, that he has not received the gospel from men, but that it has been revealed to him by God. As this might be denied, he offers a proof, drawn from a narrative of facts.

12. For I neither received it from man. What then? shall the authority of the word be diminished, because one who has been instructed by the instrumentality of men shall afterwards become a teacher? We must take into account, all along, the weapons with which the false apostles attacked him,…

13. For ye have heard of my conversation. The whole of this narrative was added as a part of his argument. He relates that, during his whole life, he had such an abhorrence of the gospel, that he was a mortal enemy of it, and a destroyer of the name of Christianity.

15. But after that it pleased God. This is the second part of the narrative, and relates to his miraculous conversion. He tells us, first, that he had been called by the grace of God to preach Christ among the Gentiles; and, next, that as soon as he had been called, without consulting the apostles,…

16. To reveal his Son to me. If we read it, “to reveal by me,” it will express the design of the apostleship, which is to make Christ known. And how was this to be accomplished? By preaching him among the Gentiles, which the false apostles treated as a crime.

17. Neither did I return to Jerusalem. What he had just written is now explained, and more fully stated. As if he had said, “I did not ask the authority of any man,” not even of the apostles themselves.

18. Then after three years. It was not till three years after he had begun to discharge the apostolic office, that he went up to Jerusalem. Thus, he did not, at the outset, receive the calling of men.

19. But I saw no other of the apostles. This is added to make it evident that he had but one object in his journey, and attended to nothing else. Except James. Who this James was, deserves inquiry.

20. Now the things which I write to you. This affirmation extends to the whole narrative. The vast earnestness of Paul on this subject is evinced by his resorting to an oath, which cannot lawfully be employed but on great and weighty occasions.

22. And was unknown by face. This appears to be added for the sake of shewing more strongly the wickedness and malignity of his slanderers. If the churches of Judea who had only heard respecting him, were led to give glory to God for the astonishing change which he had wrought in Paul, how…

23. Which once he destroyed. This does not mean that faith may actually be destroyed, but that he lessened its influence on the minds of weak men. Besides, it is the will, rather than the deed, that is here expressed.

24. And they glorified God in me This was an evident proof that his ministry was approved by all the churches of Judea, and approved in such a manner, that they broke out into admiration and praise of the wonderful power of God.