5<\/strong>. to whom be glory Amen<\/em> ] perh. ‘ the<\/em> glory’. All the glory of the great work of Redemption, in its design, in its process, in its results, is His alone and shall be throughout eternity.<\/p>\n Amen<\/em> ] A Hebrew word, signifying ‘truth,’ used to express concurrence in the prayer or praise uttered by another, especially in public worship. Deu 27:15<\/span>; 1Ch 16:36<\/span>. From the synagogue it passed into the acts of worship of the Christian Church (1Co 14:16<\/span>). Here it is employed as an emphatic affirmation of the ascription to which it is appended. Comp. Psa 72:19<\/span>; Rev 1:18<\/span>; Rev 22:20<\/span>.<\/p>\n To whom be glory … – <\/B>Let Him have all the praise and honor of the plan and its execution. It is not uncommon for Paul to introduce an ascription of praise in the midst of an argument: see the note at Rom 1:25<\/span>. It results from the strong desire which he had, that all the glory should be given to God, and showed that he believed that all blessings had their origin in God, and that God should be always acknowledged.<\/P><\/p>\n Verse 5<\/span>. To whom<\/B><\/I> be <\/B>glory for ever<\/B><\/I>] Let him have the glory to whom alone it is due, for having delivered us from the present<\/I> evil world<\/I>, and from all bondage to Mosaic rites and ceremonies.<\/P><\/p>\n To which Father, (yet not excluding the Son), for do great benefits bestowed upon us, be honour, and praise, from age to age, and to all eternity. The term Amen<\/I>, being always used in Scripture either as a term of assertion, to aver the truth of a thing, or as a term of wishing, may here be understood in either or both senses; the apostle using it either to assert the glorifying of God to be our duty, and a homage we owe to God; or to signify his hearty desire that this homage may from all hands be paid unto him. <\/P> <\/p>\n 5. <\/B>be<\/B><\/I>glory<\/B>rather, as Greek,<\/I> “be the<\/I> glory”;the glory which is peculiarly and exclusively His. Compare Note,<\/I>see on Eph 3:21<\/span>.<\/P><\/p>\n To whom be glory for ever and ever. Amen.<\/strong> That is, either to Christ, who gave himself to expiate the sins of his people, on the account of which all honour and glory are due to him from them; or to God the Father, according to whose will of purpose and command Christ gave himself, for which glory ought to be ascribed unto him; and it may well be thought, that both are taken into this doxology: the Father is to be glorified, who of his everlasting love, and free favour, did in his eternal purposes and decrees in his counsel and covenant, so wisely frame and order things, that his own Son should be given to be an offering for sin; and Christ is to be glorified, that he, of his free rich grace and love, agreed to give himself, and did give himself to be a ransom for his people, which has been testified in due time. This ascription of glory to both shows the greatness of the blessing, and the grateful sense which all interested in it ought to bear upon their minds continually, “for ever and ever”; or “to the ages of ages”, a Jewish phrase, the same with c. To which the apostle adds his “Amen”, as joining with all the saints, above or below, in ascribing salvation, and the glory of it, to him that sits upon the throne, and to the Lamb for ever and ever.<\/p>\n c Zohar in Gen. fol. 72. 3.<\/p>\n To whom be the glory <\/B> ( <\/SPAN><\/span>). No verb in the Greek. For like doxologies see Rom 9:5<\/span>; Rom 11:36<\/span>; Rom 16:27<\/span>; Eph 3:21<\/span>; 1Tim 1:17<\/span>. <\/P> <\/p>\n To whom be glory, etc. For similar doxologies see Rom 9:5<\/span>; Rom 11:36<\/span>; Rom 16:27<\/span>; Eph 3:21<\/span>; 1Ti 1:17<\/span>. <\/P> Forever and ever [ ] <\/SPAN><\/span>. Lit. unto the ages of the ages. See additional note on 2Th 1:9<\/span>, and comp. Rom 16:27<\/span>; Phi 4:20<\/span>; 1Ti 1:17<\/span>; 2Ti 4:18<\/span>. Often in Revelation. In LXX habitually in the singular : see Psa 88:29<\/span>; Psa 110:3<\/span>, 30<\/span>. In the doxology the whole period of duration is conceived as a succession of cycles.<\/P> <\/p>\n <\/strong><\/p>\n 1) “To who be glory,”<\/strong> (ho ke doksa) “To whom (let) be the glory or praise; or “whose is the glory and praise;” every time a soul is saved, in every age and generation; and when the redeemed through His grace live the separated, sanctified life it is to His glory or praise! Php_4:20.<\/p>\n 2) “Forever and ever. Amen.”<\/strong> (eis tous aionas ton aionon; Amen) “Into the ages of the ages;” “So may it ever be;” The greatest degree of this glory, and praise, may be rendered or offered in Divine service, through His church, Eph 3:21<\/span>; If Ti 4:18.<\/p>\n 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. It must at the same time be viewed as a general exhortation. Every instance in which the mercy of God occurs to our remembrance, ought to be embraced by us as an occasion of ascribing glory to God. <\/p>\n (5) Glory.<\/strong>Perhaps, properly, the glory<\/em>i.e.,<\/em> the divine glory: that pre-eminent glory with which no other can compare.<\/p>\n If this is the case, then it would be better to supply is than be. His own peculiar glory does<\/em> belong to God, and therefore the Christian ascribes it to Him as that which is already His; he does not pray for it as something unfulfilled, as, e.g.,<\/em> he prays for the coming of Gods kingdom.<\/p>\n In the insertion of this brief doxology the mind of the Apostle obeys an involuntary impulse of reverential awe. For a similar ascription in the same parenthetic form, comp. Rom. 9:5<\/span>.<\/p>\n For ever and ever.<\/strong>Literally, for ages of ages,<\/em> a Hebraising expression for infinite time. Commonly, time was divided only into two great world-periods; but the second is, as it were, multiplied indefinitelyfor all possible ages.<\/p>\n 5<\/strong>. <\/strong> This complete cycle of gospel thought St. Paul rounds out with a doxology, as in Rom 11:36<\/span>; Rom 9:5<\/span>; Rom 16:27<\/span>; Eph 3:21<\/span>; 1Ti 1:17<\/span>. <\/p>\n Be glory<\/strong> Rather, the <\/em> glory<\/strong>, with the article; that is, (not, as Alford and Lightfoot, the glory belonging to him, but) the glory <\/strong> of so glorious a redemption. “God’s all the glory man’s the endless bliss.” <\/p>\n For ever and ever<\/strong> Literal Greek, into aeons of aeons into ages of ages. <\/em> The phrase does not, with absolute exactness, express eternity, <\/em> but only indefinite immensity. It does not absolutely deny all end, but ignores all end. It was, no doubt, the most powerful phrase to express eternity, and to explode from thought all idea of end that the language of the New Testament age knew. Hence it is here used to designate the duration of the existence of the divine glory<\/strong>. It may be added that the word aeon, <\/em> in this phrase, is the same as that in the previous verse, which we have rendered time-world. <\/em> This phrase, then, suggests that the endless future is not to be a quiet characterless stream, but a perpetual roll of stupendous revolutions.<\/p>\n Gal 1:5<\/span> . To the mention of this counsel of deliverance the piety of the apostle annexes a doxology. Comp. 1Ti 1:17<\/span> ; Rom 11:36<\/span> ; Rom 9:5<\/span> ; Rom 16:27<\/span> ; Eph 3:21<\/span> .<\/p>\n ] that is, the honour due<\/em> to Him for this . We have to supply , and not (Vulgate, Hofmann, Matthias), which is inserted<\/em> (Rom 1:25<\/span> ; 1Pe 4:11<\/span> ) where there is no<\/em> doxology. So in the frequent doxologies in the apostolic Fathers, e.g<\/em> . Clement, Cor<\/em> . I. 20, 38, 43, 45, 50, 58. Comp. the customary , sc<\/em> . , at Rom 9:5<\/span> ; Eph 1:3<\/span> . See, further, on Eph 3:21<\/span> .<\/p>\n XVIII<\/p>\n<\/p>\n SAUL FROM HIS CONVERSION TO HIS ORDINATION<\/p>\n <\/strong><\/p>\n See list of references below.<\/p>\n The theme of this section is the history of Saul from his conversion and call to the apostleship, up to his ordination as an apostle to the Gentiles; that is, it extends from Act 9<\/span> over certain parts of Acts up to chapter 13, but not all of the intervening chapters of Acts. The scriptures are Act 9:17-30<\/span> ; Act 11:25-30<\/span> ; Act 22:17-21<\/span> ; Gal 1:5-24<\/span> ; Act 15:23-41<\/span> ; 2Co 11:23-27<\/span> ; 2Co 11:32-33<\/span> ; 2Co 12:1-4<\/span> ; Act 26:20<\/span> , which you have to study very carefully in order to understand this section. The time covered by this period is at least nine years, probably ten years, of which we have very scanty history. We have to get a great part of our history from indirect references, and therefore it takes a vast deal of study to make a connected history of this period.<\/p>\n Two scriptures must here be reconciled, Act 9:19-26<\/span> and Gal 1:15-18<\/span> . The particular points conflicting are that Luke in Act 9<\/span> seems to say that immediately, or straightway, after his conversion Saul commenced to preach at Damascus, and the Galatian passage says that straightway after his conversion he went into Arabia and remained there a long time before he returned to Damascus. The precise question involved in the account is, Did Paul commence to preach “straightway” after his conversion, as Luke seems to represent it, or did he wait nearly three years after his conversion before he began to preach? Luke’s account in Act 9<\/span> seems on its face to be a continuous story from Damascus back to Jerusalem, without a note of time, except two expressions: “And he was certain days with the disciples that were at Damascus,” and then a little lower down he uses the expression, “when many days were fulfilled.” Luke’s account says nothing about Saul’s leaving Damascus, his long absence and return there. In a very few words only he tells the story of three years. With his account only before us, we would naturally infer that Saul began to preach in Damascus “straightway” after his conversion, but we would also infer that this preaching was continuous there after he commenced, until he escaped for his life to go to Jerusalem. But the Galatian account shows that he left Damascus straightway after his conversion, went into Arabia, returned to Damascus, and then took up his ministry there, and, after three years, went to Jerusalem. This account places the whole of his Damascus ministry after his return there.<\/p>\n The issue, however, is not merely between Luke’s “straightway” and the Galatian “straightway,” though this is sharp, but so to insert the Galatian account in the Acts account as not to mar either one of the accounts, and yet to intelligently combine the two into one harmonious story. In Hackett on Acts, “American Commentary,” we find the argument and the arrangement supporting the view that Paul commenced to preach in Damascus before he went into Arabia, and in chapter II of Farrar’s Life of Paul we find the unanswerable argument showing that Paul did not commence to preach until after his return from Arabia, and that his whole ministry at Damascus was after that time, and then was continued until he escaped and went to Jerusalem.<\/p>\n The Hackett view, though the argument is strong and plausible in some directions, breaks down in adjustment of the accounts, marring both of them, and failing utterly in the combination to make one intelligent, harmonious story. The author, therefore, dissents strongly from the Hackett view and supports strongly that of Farrar. In other words, we put in several verses of the letter to the Galatians right after Act 9:19<\/span> .<\/p>\n Let us take Act 9<\/span> , commencing with Act 9:17<\/span> : “And Ananias departed, and entered into the house; and laying his hands on him said, Brother Saul, the Lord, even Jesus, who appeared unto thee in the way which thou earnest, hath sent me, that thou mayest receive thy sight, and be filled with the Holy Spirit. And straightway there fell from his eyes as it were scales, and he received his sight; and he arose and was baptized; and he took food and was strengthened. And he was certain days with the disciples that were at Damascus.” And Gal 1:15<\/span> reading right along: “But when it was the good pleasure of God, who separated me, even from my mother’s womb, and called me through his grace, to reveal his Son in me, that I might preach him among the Gentiles; straightway I conferred not with flesh and blood; neither went I up to Jerusalem to them that were apostles before me: but I went away into Arabia; and again I returned unto Damascus.” All of that must follow Act 9:19<\/span> . Then we go back and read, beginning at Act 9:20<\/span> : “And straightway in the synagogues he proclaimed Jesus, that he is the Son of God,” that is, straightway after he returned from Arabia. Then read to Act 9:25<\/span> , and turn back to Gal 1:18<\/span> : “Then after three years I went up to Jerusalem to visit Cephas.” Then go with Act 9:26<\/span> : “And when he was come to Jerusalem, he essayed to join himself to the disciples.” The following is a harmony of these scriptures:<\/p>\n It is intensely important that you have this harmony of all these scriptures. You divide all of this into four parts just like the Broadus method in Matthew, Mark, Luke, and John. I have in four parallel columns made the harmony complete in the passages mentioned, showing how far to read, and then taking up the one that supplies, so that one can read the entire story without a break. In column 1 of this harmony read Act 9:17-19<\/span> ; in column 2, Gal 1:15-17<\/span> ; returning to column 1 read Act 9:20-25<\/span> and 2Co 11:32-33<\/span> ; then in column 2, Gal 1:18<\/span> (except the last clause); then back to column I and read Act 9:26-27<\/span> ; in column 2, Gal 1:18<\/span> (last clause) and Gal 1:19-20<\/span> ; then back to column I, read Act 9:28-29<\/span> (except last clause); then in column 3 read Act 22:17-21<\/span> ; in column 1, Act 9:29<\/span> (last clause) to Act 9:31<\/span> ; in column 2, Gal 1:21-24<\/span> ; in column 4, Act 11:25-30<\/span> ; Act 12:25<\/span> . This is the harmonious story of Paul. Then read for purposes of investigation, Act 15:23-41<\/span> in order to get the information about his Cilician work, also read 2Co 11:23-27<\/span> to find out what part of the sufferings there enumerated took place in Cicilia. Then read 2Co 12:1-4<\/span> , as this pertains to Cilicia. Then read Act 26:20<\/span> and ask the question, When did he do this preaching in Judea, and was it during his Cilician tour? This gives all the scriptures. Carefully read it over in the order in which the scriptures are given. It makes the most perfect story that I have ever read. It does not mar any one of the four separate cases. It does combine into one harmonious story and gives us an excellent harmony of these scriptures.<\/p>\n The value of this harmony is very evident. This arrangement mars no one of the several accounts of the story, but does combine them into one harmonious story, and provides an explanation for Luke’s “certain days,” “many days,” the Galatian “three years,” Luke’s “straightway,” and the Galatian “straightway.”<\/p>\n With this harmony before us, we can see why Luke is so very brief on the account of Paul in Act 9<\/span> . His plan is to tell the story of the Jerusalem church up to the end of Act 12<\/span> . All matters apart from that are briefly noted, and only as they connect with Jerusalem, the center. But from Act 13<\/span> he makes Antioch the center, and we are told of his arrest, and later on he shifts back to Jerusalem, and then back to Rome, and thus winds up the history. Remember the centers: First center, Jerusalem; second center, Antioch; third center, Jerusalem, and fourth center, Rome.<\/p>\n Saul did not commence preaching at Damascus immediately after his conversion because he had nothing to preach. He had not yet received the gospel. A man cannot by sudden wrench turn from propagating the Pharisee persecution to propagating the gospel of Jesus Christ. He must have the gospel first, and must receive it direct from the Lord. After you take up the New Testament passages showing how he received the gospel, you will see that he did not receive it while at Damascus. Indeed, we have the most positive proof that he did not receive it there.<\/p>\n But why did he go into Arabia, where in Arabia, and how long there? Being willing to accept Christ as his Saviour, he needs time for adjustment. He needs retirement. He needs, like every preacher needs after conversion, his preparation to preach and to know what to preach. He went into Arabia for this purpose, and, of course, Arabia here means the Sinaitic Peninsula, or Mount Sinai. Up to his conversion he had been preaching Moses and the law given on Mount Sinai. Now he goes into Arabia to Mount Sinai, the very place where God gave the law to Moses, to study the law and the gospel, and comes back to us, having received of the Lord the gospel as explained in Galatians.<\/p>\n There are some analogous cases. The other apostles had to have three years of preparation, and under the same teacher, Jesus. They would have done very poor preaching if they had started immediately after their conversion. Jesus kept them right there, and trained them for three years. Now Paul commences with the three years’ training, and he goes to Arabia and receives the three years’ preparation under the same teacher, the Lord Jesus Christ himself. He not only knows the facts of the gospel as we know them from Matthew, Mark, Luke, and John, but as one that was there right at the time, and he gets it firsthand from the Lord Jesus Christ himself telling him all the important facts bearing upon the remaining of the incarnation of Jesus, where he came from in coming to the earth, how much he stooped, what the coming signified, of his death, his burial, his resurrection, his ascension. We get the harmony of the gospel by studying the books, but he did not get it as we do, but by direct revelation from the Lord Jesus Christ. He introduces a statement concerning the revelation that he received, and he is careful to tell the Corinthian church how that Christ died, was buried, and rose again in three days. It took three years and a half in the analogous cases of other apostles.<\/p>\n Elijah went into Arabia and into this very mountain when he was perplexed; and there came an earthquake, and God was not in the earthquake; and there came a fire, and God was not in the fire, but there came a still, small voice showing Elijah what he must do. Take the case of Moses when the revelation was made to him that he was to deliver Israel out of the hands of the Egyptians. God told him the methods and the means and sent him into the same Sinaitic Peninsula. He stayed there forty years in study and preparation, and then delivered Israel.<\/p>\n John the Baptist remained in the wilderness thirty years in order to preach six months. Neither did Jesus open his mouth to preach a sermon until after his baptism, and was led into the wilderness and tempted of the devil, and then came back and immediately commenced to preach. More hurtful mistakes are made by unprepared people taking hold of the Scriptures than in any other way. A certain colonel, when asked by a zealous young preacher, “Well, colonel, what do you think of my sermon,” answered, “Zealous, but weak.”<\/p>\n We have only to read Gal 4<\/span> to see the significance of Sinai and Jerusalem, which shows the revolutions which took place in his mind while he was in Arabia. If the apostle Paul had not gone into Arabia, but had been sent to Judea under the old covenant, which is Jerusalem, as Jerusalem now is, the Christian world would have been a Jewish sect. You have only to read to see how certain of the apostles clung to the forms and customs of the Jewish law and claimed that one could not be a Christian without becoming a Jew and being circumcised. What would have been the effect if God had not selected this great life and revealed to him the ministry of the gospel that had been rejected by the Jews and given to the Gentiles, so that foreigners and aliens might become citizens and saints? For a more elaborate discussion of this subject see the author’s sermon on the Arabian visit.<\/p>\n Just before the ministry at Damascus he went into Arabia and returned. He was in Arabia over two, perhaps three years. As he stayed about three years before he went back to Jerusalem, his ministry was not very long in Damascus. The record says, “straightway in the synagogues he proclaimed Jesus,” etc. What kind of sermons did they have? The Jews over at Damascus that were still holding to the Mosaic law could not yet understand this revolutionary preaching, and right there at Damascus, he received one of the five Jewish scourgings that are mentioned in 2 Corinthians, which gives a list of the number of times he received the forty stripes save one, and the number of times beaten with the Roman rods, and the number of times scourged with the Jewish scourge. Finding the scourging was not sufficient, they laid a plot against him. They conspired and set a watch at every gate all around the city to kill him. The walls at Damascus have houses built on them, as you can see to this day. They put him in a basket and from a window in the upper story they letrbim down by the wall. Aretas was king of Damascus at this time) and he stationed soldiers at every gate to keep watch, and while they were watching the gates, Paul escaped from the window in an upper story, as given in the thrilling account of 2Co 11:32-33<\/span> . Also Luke gives the account, saying that the brethren let him down in a basket by the wall. Now he being let down, started to Jerusalem. Three years have elapsed since he left there, a persecutor, and he returns now a preacher of the Lord Jesus Christ. That presents this connected account.<\/p>\n But why did he want to go to Jerusalem to see Peter? Commentaries say he wanted to get information from Peter; Catholics say that Peter was Pope. Whatever he wanted to get, I think he derived nothing from Peter. When he came there they expressed distrust of him. If he had commenced to preach at Damascus “straightway” after his conversion, in three years’ time some notice would have gotten to Jerusalem, and there would not have been this distrust when he got there. Only one had heard of this change and his beginning to preach, and that was Barnabas, of the Jewish church. When Barnabas related Paul’s experience, they received him and he went in and out among them. But he was there only two weeks.<\/p>\n He commenced immediately to preach to the Grecians, and it stirred up the people as it did at Damascus, and they were so intensely stirred that they laid a plan to kill him. So he left, and there are two reasons for his leaving. When the brethren saw the Jews were about to kill him, they sent him to Caesarea and over to Tarsus. That is one of the reasons for his leaving. Paul gives an entirely different reason. He says, “And it came to pass when I was come again to Jerusalem, even while I prayed in the Temple, I was in a trance, and Jesus came unto me saying, Make haste and get thee quickly out of Jerusalem, for they will not receive thy testimony concerning me. Get thee far hence and preach to the Gentiles,” and he, therefore, went.<\/p>\n Here was the Cilician ministry, its sufferings and its revelations. He was over there five years, and some of the sufferings enumerated in 1 Corinthians II are bound to have occurred in that period; some of the shipwrecks, some of the scourges, some of these stonings. In 2Co 12<\/span> he says, “I knew a man in Christ, fourteen years ago,” so if you drop back fourteen years you find yourself there with Paul in Cilicia. In 2Co 12:1-4<\/span> we find the revelations that occurred there. One of the revelations there was that marvelous revelation that he received (2Co 12:4<\/span> ): “How that he was caught up into Paradise.” Here the question arises, Was it in this tour that he preached on the coasts of Judea? In Acts he seems to say that he preached at Damascus first and then at Jerusalem, and in Cilicia, and on the coasts of Judea. We have no history of his preaching on the Judean coasts beyond his statement, and if he did not preach on the coasts of Judea at that time, when do we find a period in his life before that where he could have preached on the Judean coasts? On his way to the Jerusalem conference. Therefore, he says, “While I was in Cilicia, and the five years I was at Tarsus, and just a little way from Tarsus on the Judean coasts.”<\/p>\n Let us consider the Antioch ministry. The record says Barnabas had gone to Tarsus in order to find Saul and bring him back with him, and that Barnabas and Saul preached a year at Antioch. A great many were brought into the church. It was the first time in the world where Jew and Gentile were in the same church together, socially, eating and drinking with each other. But Paul now makes his second visit to Jerusalem. The last of chapter II tells us that Agabus, one of the prophets, foretold a drought in Judea, and Paul and Barnabas took a collection over to them. Later, when Paul is making his last visit to Jerusalem, Agabus meets him and gives that remarkable prophecy which we find in Act 21<\/span> , about what would happen to Paul if he went to Jerusalem, he having received the revelation from the Holy Spirit. But the condition of Jerusalem when he arrived was awful. Herod, as we find in Act 12<\/span> , was persecuting the church, and had killed James and imprisoned Peter. Paul comes just at that time. On his return to Antioch he finds a new companion, Mark.<\/p>\n The Romanists place here Peter’s first visit to Rome. They take two passages of scripture, one Act 2<\/span> , where Peter visits all parts, and they say when he left Jerusalem this time he went to Rome, and got back to Jerusalem in time for that big council in Act 15<\/span> . So far as Bible history goes, there is not a bit of testimony that Peter ever saw Rome. I think he did, but we do not get it from the Bible.<\/p>\n Here arises another question, Did the shock of our Lord’s appearance to Saul on the way to Damascus, likely injure him physically in a permanent way, and permanently affect his sensibilities? My opinion is that it did. He was never a strong man after that. His eyes always gave him trouble. Though the scales fell from his eyes, and he was not entirely blind, his eyes were weak, and he had to grope his way in walking. There are two pictures of Paul which greatly contrast his physical appearance. Raphael gives us a famous cartoon of Paul at Athens, and one of the most famous pictures of the great apostle. We find a copy of it in most Bible illustrations, certainly in any Roman Catholic Bible. Another picture is by the artist, Albrecht Durer. It is called a medallion, a carved picture, and it presents a little, ugly, weak, bald-headed, blear-eyed Jew. Durer’s picture is the one that fits Paul’s account of himself, and not Raphael’s.<\/p>\n I here commend, in addition to Conybeare and Howson’s Life of Paul<\/em><\/strong> and Farrar’s History<\/em><\/strong> , Lightfoot on Galatians.<\/p>\n <\/em><\/strong><\/p>\n QUESTIONS<\/strong> 1. What is the theme of this section?<\/p>\n 2. What is the scriptures?<\/p>\n 3. What is the time covered by this period?<\/p>\n 4. What two scriptures must here be reconciled?<\/p>\n 5. What is the problem here?<\/p>\n 6. What is the Hackett view of it?<\/p>\n 7. What is the real solution of it?<\/p>\n 8. Show how the scriptures are made to fit this scheme.<\/p>\n 9. How may we show the harmony of these scriptures?<\/p>\n 10. What is the value of this harmony?<\/p>\n 11. Why did not Saul commence preaching at Damascus immediately after his conversion?<\/p>\n 12.Why did he go into Arabia, where in Arabia, & how long there?<\/p>\n 13. What are the analogous cases cited?<\/p>\n 14.What was the added value of this preparation to Saul?<\/p>\n 15.What sermon commended in this connection & have you read it?<\/p>\n 16. Describe the ministry at Damascus.<\/p>\n 17. Why did he want to go to Jerusalem to see Peter?<\/p>\n 18. Explain the distrust there & its bearing on preceding question.<\/p>\n 19. How long was he there?<\/p>\n 20. What of his ministry while there?<\/p>\n 21. What two reasons for his leaving?<\/p>\n 22. How long was the Cilician ministry, and what its sufferings and its revelations?<\/p>\n 23. Was it in this tour that be preached on the coasts of Judea?<\/p>\n 24. Describe the Antioch ministry, and how long was it?<\/p>\n 25. What carried Paul on his second visit to Jerusalem, and when does Agabus again appear in this history?<\/p>\n 26. What was the condition of Jerusalem when he arrived?<\/p>\n 27. Where do the Romanists place Peter’s first visit to Rome?<\/p>\n 28. On Paul’s return to Antioch, what new companion had he?<\/p>\n 29. Did the shock of our Lord’s appearance, to Saul on the way to Damascus likely injure him physically in a permanent way, and permanently affect his sensibilities?<\/p>\n 30. What two pictures of Paul greatly contrast his physical appearance, and which is most likely true to nature?<\/p>\n 31. What special authority on this period, in addition to Conybeare and Howson, and Farrar’s History, commended?<\/p>\n 5 To whom be<\/em> glory for ever and ever. Amen. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 5. To whom be glory<\/strong> ] The benefit of our redemption should make us lift up many a humble, joyful, and thankful heart to God. <\/p>\n 5<\/strong> . <\/strong> ] So (reff.) on other occasions, when speaking of the wonderful things of God, St. Paul adds a doxology. “In politeia, quando regum aut principum nomina appellamus, id honesto quodam gestu, reverentia, et genuflexione facere solemus. Multo magis cum de Deo loquimur, genu cordis flectere debemus.” Luther. In , the glory<\/strong> , or ‘the glory which is His,’ the article is probably inserted for solemnity. “In this and similar forms of doxology, excepting the angelic doxology, Luk 2:14<\/span> , and that of the multitude, Luk 19:38<\/span> , regularly takes the article when used alone: see Rom 11:36<\/span> ; Rom 16:27<\/span> ; Eph 3:21<\/span> ; Phi 4:20<\/span> ; 2Ti 4:18<\/span> ; Heb 13:21 ; 2Pe 3:18<\/span> . When joined with one or more substantives, it appears sometimes with the article (1Pe 4:11<\/span> ; Rev 1:6<\/span> ; Rev 7:12 ): sometimes without it (Rom 2:10<\/span> ; 1Ti 1:17<\/span> ; Jud 1:25 ).” Ellicott.<\/p>\n <\/strong> . <\/strong> <\/strong> . <\/strong> <\/strong> .<\/strong> ] See note on Eph 3:21<\/span> .<\/p>\n Gal 1:5<\/span> . , sc.<\/em> . Our versions supply and turn the clause accordingly into an invocation of praise. But the insertion of the article points rather to an affirmation, whose is the glory<\/em> . The verb is usually omitted in the doxology, but is added in 1Pe 4:11<\/span> . The glory<\/em> consists in the manifestation of the Father’s character throughout all the ages in the continual redemption of mankind according to His will. Hereby is revealed His union of perfect wisdom, holiness, and love. . . . denotes in Scripture a divinely appointed period (see note on Gal 1:4<\/span> ). The larger of these divine dispensations comprehend within them other shorter periods, and are therefore designated . The phrase in the text ascribes the glory to God for the whole term of these dispensations, i.e.<\/em> , for all the ages of human life, since these together make up the sum of man’s existence. The full form is used by the Apostle in Phi 4:20<\/span> , 2Ti 4:18<\/span> , but he uses elsewhere the shorter form . . . This Amen<\/em> crowns the previous declaration of the glory of God by an invitation to the Churches to join in the ascription of praise.<\/p>\n for ever, &c. App-151.<\/p>\n 5. ] So (reff.) on other occasions, when speaking of the wonderful things of God, St. Paul adds a doxology. In politeia, quando regum aut principum nomina appellamus, id honesto quodam gestu, reverentia, et genuflexione facere solemus. Multo magis cum de Deo loquimur, genu cordis flectere debemus. Luther. In ,-the glory , or the glory which is His,-the article is probably inserted for solemnity. In this and similar forms of doxology,-excepting the angelic doxology, Luk 2:14, and that of the multitude, Luk 19:38,- regularly takes the article when used alone: see Rom 11:36; Rom 16:27; Eph 3:21; Php 4:20; 2Ti 4:18; Heb 13:21; 2Pe 3:18. When joined with one or more substantives, it appears sometimes with the article (1Pe 4:11; Rev 1:6; Rev 7:12): sometimes without it (Rom 2:10; 1Ti 1:17; Jud 1:25). Ellicott.<\/p>\n . . .] See note on Eph 3:21.<\/p>\n Gal 1:5. , the glory) for this will, which brings salvation. A delightful introduction.<\/p>\n Gal 1:5<\/p>\n Gal 1:5<\/p>\n to whom be the glory for ever and ever. Amen.-He ascribes to Jesus, the Redeemer, glory for ever and ever, as the author of the whole plan of salvation of which Paul was an apostle. The self-sacrifice and self-denial of Jesus to save man will bring to him glory and honor forever.<\/p>\n whom: 1Ch 29:13, Psa 41:13, Psa 72:19, Isa 24:15, Isa 42:12, Mat 6:13, Luk 2:14, Rom 11:36, Rom 16:27, Eph 1:12, Phi 4:20, 1Ti 1:17, 2Ti 4:18, Heb 13:21, 1Pe 5:11, 2Pe 3:18, Jud 1:25, Rev 4:9-11, Rev 5:12, Rev 7:12, Rev 14:7 <\/p>\n Amen: Mat 28:20 <\/p>\n Reciprocal: Psa 104:31 – The glory Eph 3:21 – be<\/p>\n Gal 1:5. -To whom be the glory for ever. Amen. <\/p>\n Most probably the verb is understood (1Pe 1:2; 2Pe 1:2; Jud 1:2), not , which some editions and versions present (the Vulgate having cui est gloria), and which is preferred by Lightfoot and Hofmann; nor , though it be found in 2Ch 9:8. It is more natural to regard the verse as a wish than as an affirmation, it being the devout aspiration suggested by the blessed and wonderful assertion of the previous verse, and quite in the apostle’s style. Rom 9:5; Rom 11:36; 2Co 9:15; Eph 3:20. In such doxologies usually has the article, when, as here, it stands alone. Rom 11:36; Rom 16:27, Eph 3:21, Php 4:20, 2Ti 4:18; but Luk 2:14; Luk 19:38, are exceptions. Occasionally it wants the article when other substantives are added to it (Rom 2:10, which, however, is not a doxology; 1Ti 1:17; Jud 1:25); but it has the article in 1Pe 4:11, Rev 1:6; Rev 7:12. , translated praise in the older English versions, does not here take the article, not as being an abstract noun (Matthies; Middleton,Gal 5:1); but the meaning is, the glory which is His, or which characterizes Him and is especially His due. The doxology is based on the previous statement: To Him, for His gracious will that wrought out our deliverance through His Son’s self-sacrifice, be the glory to the ages of the ages. This last expression is not a pure Hebraism. Winer, 36, 2. See under Eph 3:21. These ages of ages-still beginning, never ending-are as if in contrast to this present age, an evil one, out of which believers are rescued. And this blessed change is not of law or of works in any sense, but solely from His will as its source, and by the self-oblation of Christ as its intermediate and effective means-means which have this rescue for their direct object-voluntas Filii Patris voluntatem implet (Jerome). <\/p>\n The Hebrew , H589, truly, is sometimes transferred in the Septuagint-, sometimes rendered by in praise and response, while Aquila translated it by . So ought it to be, so let it be, so shall it be (Brown). <\/p>\n Gal 1:5. Whom refers to the Father in the preceding verse. For ever and ever is an emphatic way of saying that God deserves to reecive glory without end. Amen is explained at Rom 16:24, in volume 1 of the New Testament Commentary.<\/p>\n Gal 1:5. To whom (is) the glory, without diminution or division. The article denotes that it is the glory which essentially belongs to God, and to God alone. To boundless mercy belongs boundless praise and gratitude. It is an affirmation (is) rather than a wish (be); comp. Mat 6:13; 1Pe 4:11. The doxology in this place implies an indirect reproof of the Galatians for dividing the glory of our salvation between God and man. Similar doxologies, flowing from an overwhelming sense of gratitude, are frequent with Paul, in connection with the mention of the Christian salvation (Rom 11:36; Rom 16:26; Eph 3:21; Php 4:20; 2Ti 4:18).<\/p>\n For ever and over, lit, unto the ages of ages (ons of ons, scula sulorum),a Hebraizing term for very long, or (as here) endless duration. In opposition to the present transitory world (Gal 1:4; comp. Eph 2:2; Eph 2:7).<\/p>\n That is, “To God the Father, and Christ Jesus our Redeemer, be given the highest degrees of honour and glory, throughout the present and eternal ages.” <\/p>\n Note here, 1. The work and duty incumbent upon Christ’s redeemed ones, and that is, to ascribe all honour and homage, all glory and praise to God the Father, as the contriver, and to Christ the Son, as the accomplisher of the work of redemption; To whom, both whom, be glory.<\/p>\n Note, 2. The duration and continuance of this duty; not for a day, or year, but for eternal ages. This duty of ascribing honour and homage, glory and praise to the Father and Mediator, for the glorious work of man’s redemption, is such, that it can never be sufficiently discharged, but requires a succession of ages to perform it in: yea, eternity itself is too short for the performance of it: To whom be glory for ever and ever. The glory of the Redeemer, and of him that sent him to redeem, will be the long-lasting, and never-ending song of redeemed ones, through millions of ages, yea, to all eternity; a work begun on earth, never finished in heaven.<\/p>\n to whom be the glory for ever and ever. Amen. [The mention of the Lord Jesus Christ in the benediction, coupled with the thought which was uppermost in his mind, namely, that the Galatians were forsaking salvation through Jesus in the hope that they might obtain it through the law of Moses, leads Paul in these very opening sentences to fully set forth the atoning sacrifice of Christ, the deliverance through him, and the will of God, who ordered that atonement and deliverance should come in this way. Gratitude to Christ, who, owning his life, might have retained it, but freely gave it for us, and desire for deliverance from this present evil world, and respect for the sovereign will of God our Father, are three strong motives prompting us to be steadfast in the profession of our Christian faith. To each of these motives Paul appeals. It is the apostle’s habit, whenever he has occasion to make mention of the mercy of God, to break forth in expressions of thanksgiving (2Co 9:15; Eph 3:20), and he follows his custom here.]<\/p>\n To whom [be] glory for ever and ever. Amen. <\/p>\n I would assume this is one of the passages that would back up the thought that we will be giving God glory for all eternity. Not necessarily will we be verbally glorifying Him constantly, though that will be part of it, but mostly we by our presence with Him will be a glory unto His name forever – we are purchases of His to display for all eternity, we are examples of His grace for all eternity and we are examples of Christian living on earth for all eternity. <\/p>\n To whom [be] glory forever and ever. Amen. 5. to whom be glory Amen ] perh. ‘ the glory’. All the glory of the great work of Redemption, in its design, in its process, in its results, is His alone and shall be throughout eternity. Amen ] A Hebrew word, signifying ‘truth,’ used to express … Continue reading “Exegetical and Hermeneutical Commentary of Galatians 1:5”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-29007","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/29007","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=29007"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/29007\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=29007"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=29007"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=29007"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
Fuente: B.H. Carroll’s An Interpretation of the English Bible<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Expository Notes with Practical Observations on the New Testament<\/b><\/i><\/h4>\n
Fuente: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"