See on 1 Thessalonians 1:1. He will not withhold the wish for the divine grace and peace even from those whom he is about to upbraid.

Comp. Matthew 20:28; Ephesians 5:25; 1 Timothy 2:6; Titus 2:14. Purposely added with reference to the Galatians' falling back on the works of the law as the ground of acceptance with God. For or with reference to sins (περὶ) expresses the general relation of Christ's mission to sin. The special relation, to atone for, to destroy, to save and sanctify its victims, is expressed by ὑπὲρ on behalf of. The general preposition, however, may include the special.

Out of this present evil world (ἐκ τοῦ αἰῶνος τοῦ ἐνεστῶτος πονηροῦ)

Lit. out of the world, the present (world which is) evil. For αἰών age or period, see John 1:9, and additional note on 2 Thessalonians 1:9. Here it has an ethical sense, the course and current of this world's affairs as corrupted by sin. Comp. 2 Corinthians 4:4. Ἑνεστῶτος, present, as contrasted with the world to come. Elsewhere we have ὁ νῦν αἰών the now world (1 Timothy 6:17); ὁ αἰὼν τοῦκοσμοῦ the period of this world (Ephesians 2:2); ὁ αἰὼν οὗτος this world or age (Romans 7:2). Ἑνεστῶτος, not impending, as some expositors, - the period of wickedness and suffering preceding the parousia (2 Thessalonians 2:3), which would imply a limitation of Christ's atoning work to that period. Comp. 2 Thessalonians 2:2; 2 Timothy 3:1; 1 Corinthians 7:26. The sense of present as related to future is clear in Romans 8:38; 1 Corinthians 3:22; Hebrews 9:9. For the evil character of the present world as conceived by Paul, see Romans 12:2; 1 Corinthians 2:6; 2 Corinthians 4:4; Ephesians 2:2.

For similar doxologies see Romans 9:5; Romans 11:36; Romans 16:27; Ephesians 3:21; 1 Timothy 1:17.

Forever and ever (εἰς τοὺς αἰῶνας τῶν αἰώνων)

Lit. unto the ages of the ages. See additional note on 2 Thessalonians 1:9, and comp. Romans 16:27; Philippians 4:20; 1 Timothy 1:17; 2 Timothy 4:18. Often in Revelation. In lxx. habitually in the singular: see Psalm 89:29; Psalm 110:3, 30. In the doxology the whole period of duration is conceived as a succession of cycles.

Often by Greek orators of surprise as something reprehensible. So in New Testament Mark 6:6; John 7:21; Luke 11:38; John 4:27.

So soon (οὕτως ταχέως)

Better, so quickly. Paul does not mean so soon after a particular event, as their conversion, or his last visit, or the entry of the false teachers, - but refers to the rapidity of their apostasy; ταχέως being used absolutely as always.

Removed (μετατίθεσθε)

A.V. misses the sense of the middle voice, removing or transferring yourselves, and also the force of the continuous present, are removing or going over, indicating an apostasy not consummated but in progress. The verb is used in Class. of altering a treaty, changing an opinion, desertion from an army. For other applications see Acts 7:16; Hebrews 7:12; Hebrews 11:5. Comp. lxx, Deuteronomy 27:17; Proverbs 23:10; Isaiah 29:17. Lightfoot renders are turning renegades.

Him that called (τοῦ καλέσαντος)

God. Not neuter and referring to the gospel. Calling, in the writings of the apostles, is habitually represented as God's work. See Romans 8:30; Romans 9:11; 1 Corinthians 1:9; Galatians 1:15; 1 Thessalonians 2:12; 1 Peter 1:15; 1 Peter 2:9; 2 Peter 1:3.

Into the grace (ἐν χάριτι)

Into is wrong. It should be by.

Another gospel (ἕτερον)

Rather a different, another sort of gospel. See Matthew 6:24; Luke 16:7; Luke 18:10. In illustration of the differences between ἄλλος another and ἕτερος different, see 1 Corinthians 12:8-10; 1 Corinthians 15:40; 2 Corinthians 11:4; Romans 8:23.

A different gospel is not another gospel. There is but one gospel.

But (εἰ μὴ)

Rev. only. As if he had said, "there is no other gospel, but there are some who trouble you with a different kind of teaching which they offer as a gospel."

Some that trouble (οἱ ταράσσοντες)

The article with the participle marks these persons as characteristically troublesome - the troublers. Comp. Luke 18:9, of those who were characteristically self-righteous. For trouble in the sense of disturbing faith and unsettling principle, see Galatians 5:10; Acts 15:24. Not necessarily, as Lightfoot, raising seditions.

See on 1 Thessalonians 1:2.

Angel from heaven (ἄγγελος ἐξ οὐρανοῦ)

The phrase only here. "Angels in heaven or the heavens," Matthew 22:30; Mark 12:25; Mark 13:32. "Angels of the heavens," Matthew 24:36.

Other than that (παρ' ὃ)

Roman Catholic interpreters insist that παρ' should be rendered contrary to, though the Vulg. gives praeterquam besides. Some Protestant interpreters insist on besides as being against supplementing the gospel with traditions. The explanation is found in the previous words, a different gospel. Any gospel which is different from the one gospel, is both beside and contrary to.

Accursed (ἀνάθεμα)

See on Romans 9:3, and see on offerings, Luke 21:5. Comp. κατάρα, curse and see on ἐπικατάρατος cursed, Galatians 3:13. In lxx. always curse, except Leviticus 27:28, and the apocryphal books, where it is always gift or offering. By Paul always curse: see Romans 9:3; 1 Corinthians 12:3; 1 Corinthians 16:22. The sense of excommunication, introduced by patristic writers, does not appear in New Testament.

Comp. 2 Corinthians 13:2; Philippians 3:18. Not to be referred to the preceding verse, since the compound verb would be too strong, and now in the following clause points to an earlier time, a previous visit. Comp. Galatians 5:21; 2 Corinthians 8:2; 1 Thessalonians 4:6.

For introduces a justification of the severe language just used. The emphasis is on now, which answers to now in Galatians 1:9. I have been charged with conciliating men. Does this anathema of mine look like it? Is it a time for conciliatory words now, when Judaising emissaries are troubling you (Galatians 1:7) and persuading you to forsake the true gospel? Persuade signifies conciliate, seek to win over.

Or God

Persuade or conciliate God is an awkward phrase; but the expression is condensed, and persuade is carried forward from the previous clause. This is not uncommon in Paul's style: See Plm 1:5; Ephesians 1:15; Philippians 2:6, where μορφὴ form, applied to God, is probably the result of μορφὴν δούλου form of a servant (Galatians 1:7) on which the main stress of the thought lies.

Or, I make known. Certify, even in older English, is to assure or attest, which is too strong for γνωρίζειν to make known or declare. This, which in the New Testament is the universal meaning of γνωρίζειν, and the prevailing sense in lxx, is extremely rare in Class., where the usual sense is to become acquainted with. For the formula see on 1 Thessalonians 4:13.

After man (κατὰ ἄνθρωπον)

According to any human standard. The phrase only in Paul. See Romans 3:5; 1 Corinthians 3:3; 1 Corinthians 9:8; 1 Corinthians 15:32. Κατὰ ἀνθρώπους according to men, 1 Peter 4:6.

Better, from man. Παρὰ from emphasizes the idea of transmission, and marks the connection between giver and receiver. Comp. 1 Thessalonians 2:13; 1 Thessalonians 4:1; 2 Timothy 3:14; Acts 10:22. In the Gospels and Acts παραλαμβάνειν usually means to take, in the sense of causing to accompany, as Matthew 4:5; Matthew 17:1; Mark 4:36, etc. Scarcely ever in the sense of receive: see Mark 7:4. In Paul only in the sense of receive, and only with παρὰ, with the single exception of 1 Corinthians 11:23 (ἀπὸ). The simple λαμβάνω usually with παρὰ, but with ἀπὸ, 1 John 2:27; 1 John 3:22.

By the revelation of Jesus Christ (δἰ ἀποκαλύψεως Ἱησοῦ Χριστοῦ)

Not, by Jesus Christ being revealed to me, but, I received the gospel by Jesus Christ's revealing it to me. The subject of the revelation is the gospel, not Christ. Christ was the revealer. Rev. (it came to me) through revelation of Jesus Christ.

Better, manner of life. See on 1 Peter 1:15.

In the Jews' religion (ἐν τῷ Ἱουδαΐσμῷ)

Only here and Galatians 1:14. Lit. in Judaism. It signifies his national religious condition. In lxx, 2 Macc. 2:21; 8:2; 14:38; 4 Macc. 4:26.

Beyond measure (καθ' ὑπερβολὴν)

P. Lit. according to excess. The noun primarily means a casting beyond, thence superiority, excellency. See 2 Corinthians 4:7, 2 Corinthians 4:17. It is transliterated in hyperbole. For similar phrases comp. 1 Corinthians 2:1; Acts 19:20; Acts 3:17; Acts 25:23.

Wasted (ἐπόρθουν)

Better, laid waste. In Class. applied not only to things - cities, walls, fields, etc. - but also to persons. So Acts 9:21.

Better, advanced. See on is far spent, Romans 13:12. Paul means that he outstripped his Jewish contemporaries in distinctively Jewish culture, zeal, and activity. Comp. Philippians 3:4-6.

Equals (συνηλικιώτας)

N.T.o. The A.V. is indefinite. The meaning is equals in age. So Rev., of mine own age.

Nation (γένει)

Race. Not sect of the Pharisees. Comp. Philippians 3:5; 2 Corinthians 11:26; Romans 9:3.

Zealous (ζηλωτὴς)

Lit. a zealot. The extreme party of the Pharisees called themselves "zealots of the law"; "zealots of God." See on Simon the Canaanite, Mark 3:18. Paul describes himself under this name in his speech on the stairs, Acts 22:3. Comp. Philippians 3:5, Philippians 3:6.

Traditions (παραδόσεων)

The Pharisaic traditions which had been engrafted on the law. See Matthew 15:2, Matthew 15:6; Mark 7:3, Mark 7:13, and on 2 Thessalonians 2:15.

See on εὐδοκία good pleasure, 2 Thessalonians 1:11.

Separated (ἀφορίσας)

Set apart: designated. See on Romans 1:1, and see on declared, Romans 1:4. The A.V. wrongly lends itself to the sense of the physical separation of the child from the mother.

From my mother's womb (ἐκ κοιλίας μητρός μου)

Before I was born. Others, from the time of my birth. A few passages in lxx. go to sustain the former view: Judges 16:17; Isaiah 64:2, 24; 66:1, 5. That view is also favored by those instances in which a child's destiny is clearly fixed by God before birth, as Samson, Judges 16:17; comp. Judges 13:5, Judges 13:7; John the Baptist, Luke 1:15. See also Matthew 19:12. The usage of ἐκ as marking a temporal starting point is familiar. See John 6:66; John 9:1; Acts 9:33; Acts 24:10.

Called (καλέσας)

See on Romans 4:17. Referring to Paul's call into the kingdom and service of Christ. It need not be limited to his experience at Damascus, but may include the entire chain of divine influences which led to his conversion and apostleship. He calls himself κλητὸς ἀπόστολος an apostle by call, Romans 1:1; 1 Corinthians 1:1.

In N.T. ἀποκαλύπτειν to reveal is habitually used with the simple dative of the subject of the revelation, as Luke 10:21. Once with εἰς unto, Romans 8:18 : with ἐν in of the sphere in which the revelation takes place, only here, unless Romans 1:17 be so explained; but there ἐν is probably instrumental. Render ἐν here by the simple in: in my spirit, according to the familiar N.T. idea of God revealing himself, living and working in man's inner personality. See, for instance, Romans 1:19; Romans 5:5; Romans 8:10, Romans 8:11; 1 Corinthians 3:16; 1 Corinthians 14:25; 2 Corinthians 4:6; 1 John 2:5, 1 John 2:14, etc. Lightfoot explains, to reveal his Son by or through me to others. But apart from the doubtful use of ἐν, this introduces prematurely the thought of Paul's influence in his subsequent ministry. He is speaking of the initial stages of his experience.

Immediately (εὐθέως)

Connect only with I conferred not, etc. Not with the whole sentence down to Arabia. Paul is emphasizing the fact that he did not receive his commission from men. As soon as God revealed his Son in me, I threw aside all human counsel.

Conferred (προσανέθεμην)

Po. and only in Galatians. Rare in Class. The verb ἀνατιθέναι means to lay upon; hence intrust to. Middle voice, to intrust one's self to; to impart or communicate to another. The compounded preposition πρὸς implies more than direction; rather communication or relation with, according to a frequent use of πρὸς. The whole compound then, is to put one's self into communication with. Wetstein gives an example from Diodorus, De Alexandro, xvii. 116, where the word is used of consulting soothsayers.

Flesh and blood

Always in N.T. with a suggestion of human weakness or ignorance. See Matthew 16:17; 1 Corinthians 15:50; Ephesians 6:12.