(11, et seq.) The Apostle now enters at length upon his personal defence against his opponents. He does this by means of an historical retrospect of his career, proving by an exhaustive process the thesis with which he starts that the doctrine taught by him comes from a divine source, and possesses the divine sanction. My doctrine is not human, but divine; it could not be otherwise. For (a) I did not learn it in my youth--very much the contrary (Galatians 1:13-14); (b) I did not learn it at my conversion, for I went straight into the desert to wrestle with God in solitude (Galatians 1:15-17); (c) I did not learn it at my first visit to Jerusalem, for then I saw only Peter and James, and them but for a short time (Galatians 1:18-24); (d) I did not learn it at my later visit, for then I dealt with the other Apostles on equal terms, and was fully and freely acknowledged by them as the Apostle of the Gentiles (Galatians 2:1-10); (e) Nay, I openly rebuked Peter for seeming to withdraw the support he had accorded to me (Galatians 2:11-14); (f) the law is dead, and the life which the Christian has he draws solely from Christ (Galatians 2:15-21).

(11) But.--There is a nearly even balance of MSS. authority between this word and For. In any case we should in English naturally omit the conjunction, though a translation must represent it.

Certify.--The word which is thus translated is the same as that which is translated "declare" in 1Corinthians 15:1; "give you to understand," in 1Corinthians 12:3; and "do you to wit," in 2Corinthians 8:1. It is used to introduce a statement made with emphasis and solemnity.

After man.--Perhaps the best way to express the force of this phrase would be by the adjective, "Is not human." Literally it is, is not according to the standard of man--to be judged by human measure, and therefore human in all respects, in its nature and origin.

Verse 11. - But I certify you, brethren (γνωρίζω δὲ γνωρίζω γὰρ ὑμῖν ἀδελφοί) now (or, for) I make known unto you, brethren. The external evidence, as well as the judgment of critics, is so evenly divided between the two readings, γνωρίζω δὲ and γνωρίζω γάρ, that the decision as to which is to be preferred seems to lie with exegesis rather than with diplomatic criticism. On the one hand, the fact that the gospel which the apostle had delivered to the Galatians came to him by a direct revelation from Christ, would be properly viewed as a reason for regarding it as sacred and inviolable. Viewed thus, the reading, "now I make known to you," appears justified as introducing a plea warranting the anathema of vers. 8, 9. On the other hand, there is a difference of tone perceptible between the previous context, which is strongly marked, as we have seen, by intense excitement of feeling, and the passage which commences with this verse. The relaxation in the latter of the stern, indignant severity of the former is indicated

(1) by the phrase, "I make known unto you," which, as well as the equivalent phrase, "I would not have you ignorant (οὐ θέλω ὑμᾶς ἀγνοεῖν)," is with the apostle a customary prelude to a context of deliberate and measured statement;

(2) by the introduction of the word "brethren," even though, perhaps, holding the position in the sentence which it does here, this compellation has not the same pathetic affectionateness as marks it when heading a sentence; and

(3) by the strain of quiet narration which the apostle now enters upon. This change in the tone is somewhat adverse to the supposition that the two passages were, as originally written, linked together by the closely connective "for." It suggests to the careful reader the feeling that, after the apostle had somewhat relieved his spirit of the indignant excitement with which he at first addressed himself to the writing of the letter, he laid down his pen at the end of the tenth verse, which had introduced a topic of thought that threatened to lead him aside from his present business; and, after pausing to re fleet how he had best proceed, resumed his work with the purpose of calmly showing, from the very circumstances of his personal history, that the gospel which the Galatians had received from him had solely a Divine origin. This view of the passage likewise favours the reading, "Now I make known to you." For the conjunction δὲ has here that simply metabatic or transitionary sense which it often bears when the writer is passing on to a fresh section of discourse. Thus, in par-titular, the conjunction is found with "I make known (γνωρίζω)," in 1 Corinthians 15:7; 2 Corinthians 8:1; and with "I would not have you ignorant," in Romans 1:13; 1 Thessalonians 4:13; 1 Corinthians 12:1. In fact, the direct purpose of the succeeding exposition would seem to be, not precisely so much to make good the particular point that the gospel which the apostle taught was sacred and inviolable, as to show that it was certainly true, and on that ground not to be departed from. The verb γνωρίζω cannot mean "draw attention to" or "remind you." Its only sense is "make known." Its employment here appears to indicate a feeling on the apostle's part that the point referred to had, perhaps, not as yet been made definitely clear to those, or at least to some of those, whom he was addressing. That the gospel which was preached of me (τὸ εὐαγγέλιον τὸ εὐαγγελισθὲν ὑπ ἀμοῦ ὅτι); touching the gospel which was preached by me, that it. In the Greek, the noun "the gospel" is the accusative governed by "make known;" while in fact the object contemplated by the verb is, not the gospel itself in general, but certain circumstances relating to it expressed and implied in the following clause: "that it is not after man's fashion." This kind of construction is of frequent occurrence in Greek authors. Analogous examples are found in ver. 13 of this chapter, and 1 Corinthians 3:20; 1 Corinthians 15:15; 1 Corinthians 16:15. The aorist tense of εὐαγγελισθὲν points to the same time as was referred to in "called you" (ver. 6) and "we preached" (ver. 8), which are both in the same tense. Is not after man (οὐκ ἔστι κατὰ ἄνθρωπον); is not after the fashion of man; that is, "is not to be estimated as a merely human thing." The clause does not immediately describe the origin of the gospel, which point is distinctly brought out in the next sentence; but rather the character which attaches to it in consequence of its origin. The sense of the phrase, "according to man," is illustrated by its use in 1 Corinthians 9:8," Do I speak these things after the manner of men (κατὰ ἄνθρωπον)?" i.e. "accord-lug to merely human principles of action." 1 Corinthians 3:3, "Walk after the manner of men." On the other band, in 2 Corinthians 7:10, "godly sorrow," literally, "the grief which is according to God," is a grief such as God inspires and approves; and in Ephesians 4:24, "The new man, which after God [literally, 'according to God'] hath been created," is "created in conformity with God's model or approval" The present tense "is" marks the permanent character attaching to Paul's gospel; it was "the faith once for all (ἅπαξ) delivered to the saints" (Jude 1:3).

1:10-14 In preaching the gospel, the apostle sought to bring persons to the obedience, not of men, but of God. But Paul would not attempt to alter the doctrine of Christ, either to gain their favour, or to avoid their fury. In so important a matter we must not fear the frowns of men, nor seek their favour, by using words of men's wisdom. Concerning the manner wherein he received the gospel, he had it by revelation from Heaven. He was not led to Christianity, as many are, merely by education.But I certify you, brethren,.... Though the Galatians had gone such lengths with their false teachers, yet the apostle still calls them "brethren"; as hoping well of them, that they were born of God, did belong to his family, and were heirs of the grace of life; and this he the rather makes use of, to show his affection to them, and to engage their attention to the assurance he gives, of the divine original and authority of the Gospel preached by him; which though they formerly knew and believed, yet through the insinuations of the false apostles, were drawn into some doubts about it: wherefore he declares in the most solemn and affectionate manner,

that the Gospel which was preached of me, is not after man. Their guides that were leading them wrong, did not presume to say, that the Gospel was after man, for they themselves pretended to preach the Gospel; but that the Gospel preached by the apostle had no other authority than human, or than his own to support it: wherefore he denies that it was "after man"; after the wisdom of man, an human invention and contrivance, a device and fiction of man's brain; nor was it after the mind of man, or agreeably to his carnal reason, it was disapproved of by him, and beyond his capacity to reach it; nor was it of his revealing, a discovery of his; flesh and blood, human nature, could never have revealed it; nor is it in the power of one man to make another a minister of the Gospel, or to give him or himself success in the ministration of it, but the whole is of God.