Exegetical and Hermeneutical Commentary of Galatians 1:2
And all the brethren which are with me, unto the churches of Galatia:
2. all the brethren which are with me ] It is impossible to say with certainty who these brethren were. The expression, ‘ all the brethren’ and the omission of any names, render it improbable that reference is intended only to Timothy and Titus. The words are intentionally vague, and certainly do not lend support to the view that St Paul “sought safety in numbers”. He knew that truth is generally with the minority. But he never forgot that he was a member of the Church, and not an isolated individual. The truth for which he contended was the birthright of his brethren, dear to them as to himself.
unto the churches of Galatia ] The abruptness of the address is remarkable. No word of praise, no mention of privilege. Comp. the opening words of the Epistles to the Thessalonians, Ephesians, &c. Even the Corinthians receive a more kindly salutation. They had not “erred concerning the faith” as had these Galatians.
The word ‘Church’ in the N. T. is used either (1) of the whole body of believers, “the whole congregation of Christian people dispersed throughout the whole world” (Canon lv.), (Mat 16:18; Col 1:24), or (2) of a particular congregation, under the same ministry of the word and sacraments. Thus we read of the Church in Cenchre (1Co 16:1), of the Churches of Asia (1Co 16:19; Rev 1:4, &c.), of the Church in a particular house (Col 4:15; Phm 1:2). (3) It is also used of an assembly of believers gathered together for worship, as 1Co 14:28. The Churches of the Thessalonians and Laodiceans are exceptions to the usual form, in which the precise locality is designated. We may assume that the Churches of Galatia were bodies of converts living in the principal cities, Ancyra, Pessinus, &c. See Introduction, p. ix.
Fuente: The Cambridge Bible for Schools and Colleges
And all the brethren which are with me – It was usual for Paul to associate with him the ministers of the gospel, or other Christians who were with him, in expressing friendly salutations to the churches to which he wrote, or as uniting with him, and concurring in the sentiments which he expressed. Though Paul claimed to be inspired, yet it would do much to conciliate favor for what he advanced, if others also concurred with what he said, and especially if they were known to the churches to which the epistles were written. Sometimes the names of others were associated with his in the Epistle; see the 1Co 1:1 note; Phi 1:1 note; Col 1:1 note; 1Th 1:1 note. Since we do not know where this epistle was written, of course we are ignorant who the brethren were, who are here referred to. They may have been ministers with Paul, or they may have been the private members of the churches. Commentators have been much divided in opinion on the subject; but all is conjecture. It is obviously impossible to determine.
Unto the churches – How many churches there were in Galatia is unknown. There were several cities in Galatia, as Ancyria, Tavia, Pessinus, etc. It is not improbable that a church had been established in each of the cities, and, since they were not far distant from each other, and the people had the same general character and habits, it is not improbable that they had fallen into the same errors. Hence, the Epistle is directed to them in common.
Fuente: Albert Barnes’ Notes on the Bible
Gal 1:2
And all the brethren which are with me, unto the churches of Galatia.
Church unity
Our religion is not designed to terminate upon ourselves, but to benefit those with whom we associate. As the touched needle has the power to impart something of its own magnetic virtue to kindred substances brought into contact with it, so true grace is always communicative, and delights to diffuse the moral impressions which it has received. The early Churches set a noble pattern, in this respect, to the men of succeeding times.
I. Their unity of sentiment in the fundamental doctrines of Christian faith. Paul blends the testimony of his brethren in the ministry with his own (all the brethren) to show that he stood not alone in his views of Christian doctrine; and they delight to bear their concurrent attestation in favour of the truths he proclaimed, and against the errors he condemned.
II. Their unity of affection. All the brethren that are with me, to the Churches of Galatia. Amidst some discrepancy of opinion, there was much love at heart, which yet did not prevent their bearing a faithful and energetic protest against the dangerous views newly entertained by their Galatian friends, upon the subject of the incorporation of the Jewish rites with the Christian faith. The truth of grace in others should be the most powerful loadstone to attract our regards towards them. For one man to love another, chiefly because he is of his own opinion and party, is little better than a refined species of selfishness, as he does but embrace his own shadow which he sees falling upon his brothers breast.
III. Mark also their unity in prayer, for spiritual blessings to descend upon those to whom they wrote–Grace be to you and peace, from God the Father and our Lord Jesus Christ. (The Evangelist.)
A word to pastors and people
I. To pastors.
1. Dont lord it over your people: they are brethren.
2. Take them into your confidence: not to confirm your authority, but because they have an interest in your work.
3. Secure their sympathy: it will be your solace when you are dealing with crafty Judaizers.
4. Carry them with you. You will need them
(1) in bodily affliction;
(2) in exceptional difficulties.
II. To people,
1. Your pastor is not your slave but your brother: love and esteem him.
2. He is the servant of Christ and the Church, and you are his fellowservants: give him sympathy and co-operation.
3. He is your leader: follow him; let him speak not only in his own name but yours, because
(1) you have common interests,
(2) these interests can only be preserved by unanimity (Php 1:27).
There is no relationship like that founded on the sanctity of religion. Between you and me that sanctity exists. I stood by your side when you awoke in the dark valley of conviction and owned yourselves lost. I led you by the hand out of the darkness. By your side I have prayed, and my tears have mingled with yours. I have bathed you in the crystal waters of a holy baptism; and when you sang the song of the ransomed captive it filled my heart with a joy as great as your own. Love beginning in such scenes and drawn from so sacred a fountain is not commercial, is not fluctuating. Amid severe toils and not a few anxieties it is a crown of rejoicing to a pastor. (H. W. Beecher.)
The Churches of Galatia
I. Their locality. Probably the seats of the most ancient bishoprics.
1. Ancyra, the capital.
2. Pessinus, the great emporium.
3. Tavium, the junction of many roads.
4. Juliopolis, in the centre of the land. Note Pauls sagacity in choosing such serviceable centres.
II. Their members.
1. The native Gaulo-Phrygians–an impulsive, inquisitive, imaginative, and superstitious race; worshippers of Cybele, whose cult involved wild ceremonial and horrible mutilations.
2. Jews and proselytes.
3. Roman colonists.
III. Their planting.
1. During second missionary tour (Act 16:6).
2. Under afflictive circumstances (Gal 4:13).
3. With warm enthusiasm (Gal 4:15). Rapid growth, rapid decadence.
IV. Their character.
1. Their natural imaginativeness and impulsiveness moulded by grace.
2. Many churches, but one Church.
3. True churches, though in error.
V. Their early history.
1. Confirmed during third missionary tour (Act 18:23).
2. Corrupted by Judaizers.
3. Rebuked and perhaps reclaimed by Paul (2Ti 4:10).
4. Strongholds of heresy during second and third centuries.
5. Purged by the Diocletian persecution.
6. Triumphant over Julian.
What is a church?
A band of faithful men
Met for Gods worship in some humble room,
Or screened from foes by midnights starlit gloom,
On hillside or lone glen
To hear the counsels of Gods Holy Word
Pledged to each other and their common Lord.
These, few as they may be,
Compose a Church, such as in pristine ages
Defied the tyrants steel, the bigots rage.
For, when but two or three,
Whateer the place, in faiths communion meet,
There, with Christ present, is a Church complete.
The Galatian people
When the vast tide of Aryan migration began to set to the westward the Celtic family was among the earliest to stream away. They gradually occupied a great part of the centre and west of Europe, and their various tribes were swept hither and thither by various currents. One of their Brennuses, four centuries b.c., inflicted on Rome its deepest humiliation. Another, 111 years later, ravaged Northern Greece, and when its hordes were driven back at Delphi they found another body under Leonnorius and Lutarius, and established themselves in the northern regions of Asia Minor. But their exactions soon roused an opposition which led to their confinement to the central region. Here we find them in three tribes: the Tolistobogii, with their capital Pessinus; the Tectosages, with their capital Ancyra; the Trocmi, with their capital Tavium. These tribes were, in b.c. 65, united under Deiotarus, tetrarch of the Tolistobogii. The Romans had conquered them in b.c. 189, but had left them nominally independent; and in b.c. 36 Mark Antony made Amyntas king. On his death, b.c. 25, Galatia was joined to Lycaonia and part of Pisidia, and made a Roman province. This was its political condition when Paul entered Pessinus. (F. W. Farrar.)
Note–
I. The brotherhood of Christians;
II. Their united action;
III. Their interest in distant churches. (J. Lyth.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 2. And all the brethren which are with me] It is very likely that this refers to those who were his assistants in preaching the Gospel, and not to any private members of the Church.
Churches of Galatia] Galatia was a region or province of Asia Minor; there was neither city nor town of this name. See the preface. But as, in this province, St. Paul had planted several Churches, he directs the epistle to the whole of them; for it seems they were all pretty nearly in the same state, and needed the same instructions.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
He writeth not only in his own name, but in the name of all those other Christians that were with him in the place where he now was (whether Rome or Corinth, or some other place, is uncertain); with whose consent and privity probably he wrote, possibly at their instigation, and whose common consent in that doctrine of faith which he handleth, (as well as in other things about which he writeth), he here declareth. Some think that the apostle forbears the term saints, or sanctified in Christ Jesus, & c., commonly used in his other Epistles, because of that apostacy for which he designed to reprove them; but it is implied in the term churches. Galatia was a large country, and had in it many famous cities; it was neither wholly Christian, nor yet such as to the major part; but there were in it several particular congregations of Christians, which he calleth churches; every congregation of Christians using to meet together to worship God, being a church, a particular church, though all such congregations make up but one universal visible church. Nor, being guilty of no idolatry, though corrupted in some particular points of doctrine, and those of moment, doth the apostle deny them the name of churches, though he sharply rebuketh them for their errors.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. all the brethrenI am notalone in my doctrine; all my colleagues in the Gospel work,travelling with me (Ac 19:29,Gaius and Aristarchus at Ephesus: Ac20:4, Sopater, Secundus, Timotheus, Tychicus, Trophimus, some, orall of these), join with me. Not that these were joint authorswith Paul of the Epistle: but joined him in the sentiments andsalutations. The phrase, “all the brethren,” accordswith a date when he had many travelling companions, he and theyhaving to bear jointly the collection to Jerusalem [CONYBEAREand HOWSON].
the churchesPessinusand Ancyra were the principal cities; but doubtless there were manyother churches in Galatia (Act 18:23;1Co 16:1). He does not attach anyhonorable title to the churches here, as elsewhere, being displeasedat their Judaizing. See First Corinthians; First Thessalonians, &c.The first Epistle of Peter is addressed to Jewish Christianssojourning in Galatia (1Pe 1:1),among other places mentioned. It is interesting thus to find theapostle of the circumcision, as well as the apostle of theuncircumcision, once at issue (Ga2:7-15), co-operating to build up the same churches.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And all the brethren which are with me,…. Meaning either the brethren of the church where he was when he wrote this epistle, who were children of the same Father, regenerated by the same grace, belonged to the same family and household of God, and were heirs together of the grace of life; or else his fellow ministers, who were assisting to him in his work, and were companions with him in his travels, and whom he sometimes mentions by name and joins with him in his epistles, as Sosthenes, Silvanus, and Timothy; and the rather he takes notice of the brethren here, whoever are meant, to show that they agreed with him in the doctrines of grace he defends, and in the charges he brought against this church, and in the reproofs and advice he gave them; which he might suppose, and hope, would have the greater weight and influence upon them;
unto the churches of Galatia; Galatia was a country in the lesser Asia, inhabited by the Gauls, who coming thither out of Europe, mixed with the Grecians; whence it was first called Gallo Graecia, and afterwards Galatia; [See comments on Ac 16:6]. The metropolis of it, as Pliny b says, was formerly Gordium, and the chief towns or cities, according to him, were Ancyra, Tavium, and Pessinus; and in some, or all of these places, it is very probable, were the churches here mentioned; [See comments on Ac 18:23]. It seems there were more than one in this country; for the primitive churches were not national nor provincial, but congregational, consisting of persons called out of the world, and joined together in holy fellowship and who walked in the commandments and ordinances of the Lord: and though these churches had many among them that were disorderly, and were swerving from the faith of the Gospel, yet were not unchurched, but honoured still with the name of churches, there being no perfection to be expected in this state of things; as not in particular persons, so not in congregated bodies and societies; though it is observed by some, that they are barely called churches, without any additional epithets, as churches of God, beloved of God, called to be saints, faithful and sanctified in Christ, which are bestowed on other churches; whereby the apostle is thought to show his indignation and resentment at their principles and practices. For quickly after the Gospel was preached unto them, false teachers crept in among them, endeavouring to subvert it, by mixing it with the law, and joining Moses and Christ; and in which they very much succeeded; and is the reason of the apostle’s writing this epistle.
b Nat. Hist. l. 5. c. 32.
Fuente: John Gill’s Exposition of the Entire Bible
All the brethren which are with me ( ). The same phrase in Php 4:21 in distinction from the saints in verse 22. Probably the small company of travelling companions.
Unto the churches of Galatia ( ). A circular letter therefore to all the churches in the province (both South Galatia and North Galatia if he really laboured there).
Fuente: Robertson’s Word Pictures in the New Testament
Brethren – with me. The circle of Paul ‘s colleagues or more intimate friends. Comp. Phi 4:21, 22, where the brethren with me are distinguished from all the saints – the church members generally.
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.
Fuente: Vincent’s Word Studies in the New Testament
1) “And all the brethren which are with me,” (kai hoi sun emoi pantes adelphoi) “and all the brethren in colleague with me,” associated missionaries working with Paul, perhaps in Ephesus from which he wrote this letter in A.D. 55 or 56.
2) “Unto the churches of Galatia,” (tais ekklesiais tes Galatias) “to the churches of Galatia;” in a province of Asia Minor where Paul had labored, in the Southern territory of Asia Minor especially, along the Imperial Highway, as 1Co 16:1; 1Co 16:19.
Fuente: Garner-Howes Baptist Commentary
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. His general practice is, to insert the salutations from brethren at the conclusion, instead of introducing them at the commencement as joint authors of the epistle: at least, he never mentions more than two names, and those very well known. But here he includes all the brethren; and thus adopts, though not without good reason, an opposite method. The concurrence of so many godly persons must have had some degree of influence in softening the minds of the Galatians, and preparing them to receive instruction.
To the churches of Galatia. It was an extensive country, and therefore contained many churches scattered through it. But is it not wonderful that the term “Church”, which always implies unity of faith, should have been applied to the Galatians, who had almost entirely revolted from Christ? I reply, so long as they professed Christianity, worshipped one God, observed the sacraments, and enjoyed some kind of Gospel ministry, they retained the external marks of a church. We do not always find in churches such a measure of purity as might be desired. The purest have their blemishes; and some are marked, not by a few spots, but by general deformity. Though the doctrines and practices of any society may not, in all respects, meet our wishes, we must not instantly pronounce its defects to be a sufficient reason for withholding from it the appellation of a Church. Paul manifests here a gentleness of disposition utterly at variance with such a course. Yet our acknowledgment of societies to be churches of Christ must be accompanied by an explicit condemnation of everything in them that is improper or defective; for we must not imagine, that, wherever there is some kind of church, everything in it that ought to be desired in a church is perfect.
I make this observation, because the Papists, seizing on the single word Church, think that whatever they choose to force upon us is sanctioned; though the condition and aspect of the Church of Rome are widely different from what existed in Galatia. If Paul were alive at the present day, he would perceive the miserable and dreadfully shattered remains of a church; but he would perceive no building. In short, the word Church is often applied by a figure of speech in which a part is taken for the whole, to any portion of the church, even though it may not fully answer to the name.
Fuente: Calvin’s Complete Commentary
(2) All the brethren which are with mei.e., all his travelling companions. We are unable to say exactly who these were, the more so as we do not know with any certainty the place from which St. Paul was writing. He may have had in his company most of those who are mentioned in Act. 20:4 as accompanying him back into Asia: Sopater, son of Pyrrhus (according to an amended reading); Aristarchus and Secundus, of Thessalonica; Gaius, of Derbe; Tychicus and Trophimus, of Asia; in any case, probably Timothy, and perhaps Titus.
It was usual with St. Paul to join with his own name that of one or other of his companions in the address of his Epistles. Thus, in the First Epistle to the Corinthians he associates with himself Sosthenes; in the Second Epistle to Corinth, and in those to the Philippians and Colossians, Timothy and Silvanus. In writing to the Galatians, St. Paul includes all his companions in his greeting, hardly with the view of fortifying himself with their authority, for he is ready enough to take the whole defence of his own cause upon himself, but, perhaps, not altogether without the idea that he is possessed of their sympathy.
The churches of Galatia.See the Introduction to this Epistle.
This opening salutation is intentionally abrupt and bare. Usually it was the Apostles custom to begin with words of commendation. He praises all that he can find to praise even in a Church that had offended so seriously as the Corinthians. (See 1Co. 1:2; 1Co. 1:4-7.) But the errors of the Galatians, he feels, go more to the root of things. The Corinthians had failed in the practical application of Christian principles; the Galatians (so far as they listened to their Judaising teachers) could hardly be said to have Christian principles at all. The Apostle is angry with them with a righteous indignation, and his anger is seen in the naked severity of this address.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. Brethren with me His retinue of friends, fellow-preachers, and supporters. To allude to them is brotherly courtesy to them, and confirmation to himself. See notes, Act 20:4; Act 21:16.
Churches This is, therefore, a circular letter, to be read in the Christian congregations of Ancyra, Pessinus, and Tavium, and the other Churches of the province. Such letters were carried by messengers, charged often with special verbal messages, and directed to whom to be delivered. Very probably different copies were thus distributed, each to the proper Church.
No affectionate epithet or clause is added to the word churches, and no commendations or congratulations, such as open the other epistles, enliven this. The omission is a silent rebuke, preparatory to the rebukes soon to be uttered.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And all the brothers who are with me, to the churches of Galatia.’
‘All the brothers who are with me.’ Paul joins in with his greeting his fellow-workers, and probably the whole church in the place where he was. He was always aware that he was not just an individual who had been especially blessed by God, but was a part of a whole, and that unity among them was vital (1Co 3:8). They worked together as one. They were ‘brothers’. And he wanted the Galatians to know that these men and women were one with him in his message. Paul’s was not a lone voice. He was supported by the churches in general.
‘To the churches of Galatia.’ He is writing to a number of churches within a province. This was probably the Roman province of South Galatia, but the question is only of historic interest. Notice the terse greeting. Nothing is added to soften the description. We may contrast this with 1Co 1:2 and Eph 1:1 where he speaks of those who have been ‘sanctified in Christ’ or are ‘faithful in Christ Jesus’. But here he has at present nothing to add, such is his concern about them. The word ekklesia (church, those called out) could be used of groups of Christians in different areas. It could also in other places refer to all Christians seen as one ‘gathering’, the ‘congregation’ of God’s people (Gal 1:13). It indicated that they were the true people of God, as Israel had been of old. For they are the new Israel, the Israel of God (Gal 6:16).
Alternately, while sometimes Paul does speak very strongly in this letter, it may be that this initial terseness simply results from his not having yet gained experience in sending Apostolic letters, for Galatians is his first known Apostolic letter.
Fuente: Commentary Series on the Bible by Peter Pett
Gal 1:2. And all the brethren, &c. Not all believers in general, but those who accomplished St. Paul in his travels, and assisted him in preaching the Gospel. Such were Timothy, Clement, and others, who are denominated fellow-labourers in other places. See Php 4:3. 1Th 3:2. When St. Paul writes to the Christians of any particular city, he generally uses the singular number, the church: but the province of Galatia contained several cities and churches. This was an evident seal of his apostleship, since in Galatia, a small province of the Lesser Asia, he had, after no long stay among them, planted several distinct churches. It is remarkable, that the Apostle does not make use of any of the endearing epithets, as the beloved, the saints, the brethren, &c.; and there might be good reason for it: the Galatians had suffered his verymission to be called in question, without attempting any vindication of it, and had given countenance to doctrines which were subversive of the very foundation of Christianity.
Fuente: Commentary on the Holy Bible by Thomas Coke
Gal 1:2 . ] denotes nothing more than fellow-Christians; but the words place the persons here intended in special connection with the person of the apostle (comp. Gal 2:3 ; Phi 4:21 ): the fellow-Christians who are in my company . This is rightly understood as referring to his travelling companions, who were respectively his official assistants, at the time (comp. Pareus, Hammond, Semler, Michaelis, Morus, Koppe, Rosenmller, Winer, Paulus, Rckert, Usteri, Wieseler, Reithmayr), just as Paul, in many other epistles, has conjoined the name of official associates with his own ( 1Co 1:1 ; 2Co 1:1 ; Phi 1:1 ; Col 1:1 ; 1Th 1:1 ; 2Th 1:1 ). Instead of mentioning their names, [15] which were perhaps known to the Galatians at least in part possibly from his last visit to them (Act 18:23 ) or in some other way he uses the emphatic (which, however, by no means implies any very large number, as Erasmus and others, including Olshausen, have supposed), indicating that these brethren collectively desired to address the very same instructions, warnings, exhortations, etc., to the Galatians, whereby the impressive effect of the epistle, especially as regards the apostle’s opponents, could not but be strengthened , and therefore was certainly intended to be so strengthened (comp. Chrysostom, Theodoret, Jerome, Erasmus, Calvin, and others). At the same time, there is no need to assume that his opponents had spread abroad the suggestion that some one in the personal circle of the apostle did not agree with him in his teaching (Wieseler); actual indications of this must have been found in the epistle. Others have thought of all the Christians in the place where he was then sojourning (Erasmus, Estius, Grotius, Calovius, and others; also Schott). This is quite opposed to the analogy of all the other epistles of the N.T., not one of which is composed in the name of a church along with that of the writer. It would, in that case, have been more suitable that Paul should have either omitted (comp. 1Co 16:20 ), or expressed himself in such a way as to intimate, not that the church was , but that he was . To refer it (with Beza) to the office-bearers of the church, is quite arbitrary; for the readers could not recognise this in without further explanation.
.] consequently a circular epistle to the several independent churches. The relations of the churches were different in Achaia: see on 1Co 1:2 ; 2Co 1:1 . The fact that Paul adds no epithet of honour (as , or the like) is considered by Chrysostom, Theophylact, Oecumenius, and by Winer, Credner, Olshausen (comp. Rckert), Hilgenfeld, Wieseler, a sign of indignation. Comp. Grotius, “quia coeperant ab evangelio declinare.” And justly so; because it is in keeping with the displeasure and chagrin which induce him afterwards to refrain from all such favourable testimony as he elsewhere usually bears to the Christian behaviour of his readers, and, on the contrary, to begin at once with blame (Gal 1:6 ). In no other epistle, not even in the two earliest, 1 and 2 Thess., has he put the address so barely, and so unaccompanied by any complimentary recognition, as in this; it is not sufficient, therefore, to appeal to the earlier and later “usage of the apostle” (Hofmann).
[15] Which indeed he might have done, even if the epistle had been, as an exception, written by his own hand (but see on Gal 6:11 ); so that Hofmann’s view is erroneous.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
2 And all the brethren which are with me, unto the churches of Galatia:
Ver. 2. The Churches of Galatia ] They are not unchurched though much corrupted. Uzziah ceased not to be a king when he began to be a leper; the disease of his forehead did not remove his crown.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
2. ] Who these were, may best be inferred by the Apostle’s usage in the addresses of other Epistles, where we have ( 1Co 1:1 ), . (1Ch 1:11Ch 1:11Ch 1:1 . Phm 1:1 ). They were his colleagues in the work of the Gospel, his companions in travel, and the like (not all the members of the church where he was, as Erasm., Grot., Jowett, al., who would hardly be specified as being , besides that such an address would be unprecedented): and their unanimity ( ) is here stated, as Chrys., Luther, al., to shew that he was not alone in his doctrine, but joined by all the brethren who were present. At the same time would seem to imply that just now he had many of these with him. But we cannot draw any inference from this as to the date of our Epistle: for we do not know who were his companions on many occasions. At Ephesus, where probably it was written, we hear only of Gaius and Aristarchus ( Act 19:29 ), but we cannot say that there were not others: in all likelihood, several more of those mentioned Act 20:4 , were with him.
. ] . Thdrt. The principal cities of Galatia were Pessinus and Ancyra: but this plural seems to imply more than two such churches. See 1Co 16:1 , and Act 16:6 ; Act 18:23 . That we have here barely ., without any honourable adjunct (as in 1 Cor., 2 Cor., 1 Thess., 2 Thess., &c.), must he explained as Chrys. al.: . . , . . . . Meyer denies this, alleging (carelessly, which is not usual with him) 1 Thess. and 2 Thess. as addressed barely , whereas in both we have added . . .
Fuente: Henry Alford’s Greek Testament
Gal 1:2 . . No name is mentioned: neither Timothy nor Silas, nor any other companion of Paul known to the Galatians can have been with him when he wrote, nor is the name mentioned of any Christian congregation; probably he was residing in some Greek city in which no Church had yet been formed. The phrase seems, from its use in Phi 4:21 , to describe a small group of brethren immediately surrounding the Apostle; for the salutation from them is there followed by a separate salutation from the Roman Church in general. The position of the Apostle during his first few weeks at Corinth, before Silas and Timothy rejoined him, corresponds closely to the circumstances indicated by this phrase (see Introd., pp. 146 147). . There were four Churches in Southern Galatia, but they formed a single group, being all bound together by the great imperial highway that ran through them, and gave facility for constant intercourse. All would, therefore, respond speedily to any religious impulse, like the wave of Pharisaic reaction which the Apostle is combating in this Epistle.
Fuente: The Expositors Greek Testament by Robertson
all. Probably including Timothy,
with. Greek. sun. App-104.
unto = to.
churches. App-186. The only Epistle addressed to a group of churches. Compare 1Co 16:1.
Galatia. See Introduction Notes. In all his other epistles Paul adds some commendatory words, “Beloved of God”, Rom 1:7 “of God”, 1Co 1:2; “saints”, &c, Eph 1:1; Php 1:1, Php 1:1; Col 1:2 “in God”, 1Th 1:1. The omission shows how great was their apostasy.
Fuente: Companion Bible Notes, Appendices and Graphics
2. ] Who these were, may best be inferred by the Apostles usage in the addresses of other Epistles, where we have (1Co 1:1), . (2Co 1:1. Col 1:1. Phm 1:1). They were his colleagues in the work of the Gospel, his companions in travel, and the like (not all the members of the church where he was, as Erasm., Grot., Jowett, al., who would hardly be specified as being ,-besides that such an address would be unprecedented): and their unanimity () is here stated, as Chrys., Luther, al., to shew that he was not alone in his doctrine, but joined by all the brethren who were present. At the same time would seem to imply that just now he had many of these with him. But we cannot draw any inference from this as to the date of our Epistle: for we do not know who were his companions on many occasions. At Ephesus, where probably it was written, we hear only of Gaius and Aristarchus (Act 19:29), but we cannot say that there were not others: in all likelihood, several more of those mentioned Act 20:4, were with him.
.] . Thdrt. The principal cities of Galatia were Pessinus and Ancyra: but this plural seems to imply more than two such churches. See 1Co 16:1, and Act 16:6; Act 18:23. That we have here barely ., without any honourable adjunct (as in 1 Cor., 2 Cor., 1 Thess., 2 Thess., &c.), must he explained as Chrys. al.: . . , . . . . Meyer denies this, alleging (carelessly, which is not usual with him) 1 Thess. and 2 Thess. as addressed barely , whereas in both we have added . . .
Fuente: The Greek Testament
Gal 1:2. , all) This short verse adds to this epistle the form of a creed.-, to the churches) He uses the plural on account of the multitude of churches and towns in Galatia. Nor does he add the epithets, which he applies to the Romans, Corinthians, etc.-, of Galatia) 1Pe 1:1.
Fuente: Gnomon of the New Testament
Gal 1:2
Gal 1:2
and all the brethren that are with me,-The brethren who were with him joined in this letter so far as to approve its end and purpose. Those with him were doubtless his fellow laborers who accompanied him in his work. [Not that Pauls authority rested upon its recognition even by these good men. His reference to them merely suggests that they who reject it separate themselves from this band of noble workers.]
unto the churches of Galatia:-Galatia was an extensive territory, with a number of cities in which Paul had preached and established churches.
Fuente: Old and New Testaments Restoration Commentary
all: Phi 2:22, Phi 4:21
churches: Act 9:31, Act 15:41, Act 16:5, Act 16:6, Act 18:23, 1Co 16:1
Reciprocal: Jos 22:15 – General 1Co 1:2 – the church 2Co 11:31 – God 1Th 1:1 – unto the 2Ti 4:10 – Galatia 1Pe 1:1 – Galatia
Fuente: The Treasury of Scripture Knowledge
Gal 1:2. -and all the brethren who are with me.
This phrase, designating a number of persons beyond such names as Timothy, Sosthenes, and Silvanus, found in some of the other epistles, cannot refer exclusively, as Brown after Beza supposes, to official colleagues, nor generally, as Schott, Victorinus, Jatho, Schmoller, Jowett, take it, to the brethren or community in the place from which the epistle was written. It denotes an inner circle of friends, in special companionship with the apostle-at one with him in opinion at the present moment; emphatic-referring not so much to number, though it must include several, as to unanimity,-no exception among them, all of them in the crisis sympathizing with the Galatian churches, and sharing his anxiety to deliver them from imminent jeopardy. In fact, in Php 4:21-22, the apostle distinguishes the brethren with him from all the saints. The question as to who might be included in the is answered in various ways, according to the opinion adopted about the place where the epistle was written – in Ephesus or Corinth. Wherever they were, they joined in the salutation; but their position and unanimity added no authority to the epistle (Chrysostom, Luther, Calvin, Olshausen, Meyer, and De Wette, hold the opposite view), though probably they might strengthen its appeals, as showing how wide and warm an interest was felt in the Galatian defection. Tit 3:15. The authority of the epistle rests exclusively on the official prerogative of Paul himself, singly and apart from the . For the association of other names with the apostle’s own in his salutations, see under Php 1:1.
The epistle is not sent to one community in a town, but
-to the churches of Galatia-the letter being therefore a circular. Act 16:6; Act 18:23; 1Co 16:1; 1Pe 1:1. It has been often remarked, that occurs without any qualifying element or additional clause; and it has been explained since the time of Chrysostom, that, on account of their defection, the apostle could not give them any title of honour or endearment. Usteri denies this, and appeals to both epistles to Thessalonica; but there the words are added. In both epistles to Corinth, is annexed to , passages strangely referred to also by Hofmann and Sardinoux, as if proving that Paul had felt, in writing to these churches, as he did in writing to those of Galatia. It is quite baseless on the part of Theophylact, to find in the plural a reference to divisions- . For the places where those churches were probably situated, see Introduction.
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Gal 1:2. Brethren which are with me. These brethren had no authority in connection with this letter; they did not even take part In the writing of it (chapter 6:11). The phrase means they Joined the apostle in friendly salutation to the churches.
Fuente: Combined Bible Commentary
Gal 1:2. And all the brethren who are with me. The companions and co-laborers of Paul, such as Silas, Timothy, Luke, Sosthenes, some of whom are expressly mentioned in the address of other Epistles (1Co 1:1; 2Co 1:1; Php 1:1; 1Th 1:1; 2Th 2:1). The word all seems to imply a considerable number. The reason why he mentions others is his strong sense of brotherly communion, rather than the desire to give additional force to his exhortations.
Unto the churches of Galatia. In Ancyra, Pessinus, Tavium, and other towns of the province. Churches are here (as often) local congregations, which belong to the church universal. In the New Testament the word church has only two senses: (1) the whole church; (2) a particular congregation. We use it in two additional senses: (3) a confession or denomination (the Roman, the Anglican, the Lutheran, Church, etc.); (4) a church building. The Epistle was encyclical, or intended for several congregations, like the Epistle to the Hebrews and that to the Ephesians. Hence the absence of individual greetings at the close. The mere mention of the name without those honorable epithets (as saints in Christ, faithful brethren) which he bestows upon other congregations, betrays his dissatisfaction with the apostate Galatians. He has no words of praise for them; they must be chastised like disobedient and ungrateful children.
Fuente: A Popular Commentary on the New Testament
That is, “All the brethren which are here with me, and own the doctrine which I preach, send greeting unto the churches of Galatia.”
Here note, 1. How St. Paul’s doctrine is justified from the charge of singularity, which the Judaizing false teachers objected against it. What he wrote and taught, he tells the Galatians, was owned by all the brethren. This shews the consent he had of the church with him, in that holy doctrine which was delivered by him.
Note, 2. The generality of the persons to whom this epistle is directed; not to a single person, nor to a particular church, but unto all the churches in the province of Galatia. There were several Christian congregations, called churches, in that country, and all of them being leavened, or in danger of being soured with Judaism, that is, of superadding the ceremonial law of Moses to the gospel of Christ: the apostle and the brethren with him, direct this epistle, not to any single church in that province, but to them all in general, being equally concerned: All the brethren with me, unto the churches of Galatia.
Note, 3. How the apostle doth not say here, as elsewhere, To the saints of God which are in Galatia; or, To them that are sanctified by God the Father; but barely says, To the churches of Galatia; thereby declaring his holy indignation against the Galatians, as unworthy of those gracious appellations, because they had sadly corrupted the doctrine of the gospel begun in the Spirit, and ended in the flesh; first owning Christ and the liberty of the gospel, and afterwards pleading for the bondage of the ceremonial law.
Yet, note, lastly, as corrupt as these churches of Galatia were, our apostle owns and acknowledges them to be true churches; they retained the essentials of Christianity, and were not guilty either of idolatry, or a total apostasy; therefore though stained with divers corruptions both in doctrine and manners, which he sharply rebukes and reproves them for, yet he doth not deny them the name of churches: All the brethren which are with me, unto the churches of Galatia.
Fuente: Expository Notes with Practical Observations on the New Testament
and all the brethren that are with me, unto the churches of Galatia [These two verses form not only the text of this first section, but also the keynote of the entire epistle. Without a moment’s introduction, Paul passes at once to that which caused him to write, viz.: the challenge of his apostleship. If it was urged against him that he was but the faithless messenger of the other apostles, he replies by asserting, in the clearest, most forceful way, the nature of his apostleship. Both as to source and agency it was divine. The call to it came from God and not from men, and the call came through the agency of Jesus Christ, and not through the agency of any man. The election of Matthias throws light upon these words (Act 1:23-26), for if he was not called of the apostles, he was at least called through their agency. Paul’s call, on the contrary, was from the lips of Jesus himself, and had in it no human mixture whatever. Why Paul speaks of the resurrection of Jesus is not clear. It has been thought that Paul could claim a call from God the Father, because the Father, by the resurrection of the Son, gave official countenance to the acts of the Son. Again it is thought that Paul has in mind the fact that Jesus rose from the dead for our justification (Rom 4:25), and since justification by faith in Christ is the main theme of the epistle, he mentions the resurrection to pave the way for the introduction of that theme. But it seems more likely, from the context, that he has in mind the fact that his own call came after the resurrection of Jesus, and so the resurrection of Jesus was an essential element in the proof of his apostleship. Paul mentions the brethren who were with him. For a probable list of them see Act 20:4; Act 21:16 . Paul does not mention them by name, as he does in the epistles to the Thessalonians and Corinthians, because the letter is of a more personal nature than any of these others. But he does mention them to let the Galatians know that others sympathized with him in all that he wrote. The address implies that there were many churches in Galatia, yet to none of them does he attach any honorable title, for none of them does he offer the usual expression of thanksgiving, and to none of them does he speak the customary words of commendation and praise. This ominous silence on the part of the apostle constitutes a most telling rebuke]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
And all the brethren which are with me, unto the churches of Galatia:
Here we see a departure from Paul’s other introductions. In others he names the people that are with him, but here he simply mentions the brethren. It seems that he might want to draw the attention of the reader to him and his authority and not muddy the waters with what others might have taught, while calling attention to the fact that ALL that are with him are in agreement with what he is about to say.
We see that this book was written to the churches in Galatia. We don’t know how many churches there were, but to all that are in the area.
We need to remember that we aren’t talking about a dozen church buildings where believers gathered on Sunday to worship with four hymns, prayer and a sermon, but these were gatherings of believers meeting where they could. Many most likely met in homes when they had opportunity. Many on Sunday, but I’d guess since some believers were slaves the meeting opportunity may have been limited, and at varied times of day.
Paul was writing to believers that were struggling to make ends meet financially while attempting to raise families in ruff situations – while witnessing for their Lord and Savior. We say we don’t have time to witness, but our lives are much less complicated than theirs I’d guess. If our lives are too complicated to share the Gospel, then we are allowing too much into our lives.
One further aspect of this verse is worth exploring. “brethren which are with me” seems to jump out at me in our present day. Here is an apostle, a leader and teacher of the church that is ministering where he can – and he has other men with him assisting him in his ministry.
Some would say, “So what?” Consider the many pastors you have known in your life – how many of them have other men assisting them in the ministry? Many have boards that do some of the work, but there are few that allow other men to “minister” with them. Many pastors will hardly turn their pulpit over to a missionary for twenty minutes, much less turn it over to another man in the church for a series of studies or a few messages.
We, in our modern church have nearly eliminated lay preachers from our minds. Men that know the word, men that know the Lord, men that love the Lord, men that want to serve the Lord and men that ought to be ministering in our churches.
I had the privilege of filling in as pastor for a Bible church in the mid-west. I talked with one of the men several times about ministry and ideas for running a church. One of the things he told me was that he had a real burden to teach the Word, and to minister to people, but he just didn’t feel that he had the talents or abilities to minister to people on a personal level such as visitation, counseling etc.
He was sitting on the side-line in Christ’s church because the church has boxed all people into categories. We have closed people out of ministering when God has gifted them to do so.
I personally identified with this man because this is true of my own situation in life. I am gifted as a teacher and helper, but I do not work all that well with people on a personal basis, thus I have basically nowhere to minister in the modern church.
What would be wrong if we had men that ministered the Word from the pulpits and lecterns and others that ministered to the personal needs of the folks? Nothing, in my mind, indeed, it seems from the Word that this is how God set things up in the first place.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
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.
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. [Note: See the introduction to these notes above.] This is the only one of Paul’s inspired letters that he addressed neither to Christians in one specific town nor to an individual.
". . . 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." [Note: Fung, p. 38.]