Galatians 1:10
Verse
Context
Paul Preaches the Gospel
9As we have said before, so now I say again: If anyone is preaching to you a gospel contrary to the one you received, let him be under a curse!10Am I now seeking the approval of men, or of God? Or am I striving to please men? If I were still trying to please men, I would not be a servant of Christ. 11For I certify to you, brothers, that the gospel I preached was not devised by man.
Sermons
Paul Washer
Keith Daniel
Zac PoonenZac Poonen
Chip BrogdenSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Do I now persuade men, or God? - The words πειθειν τον Θεον may be rendered to court or solicit the favor of God as the after clause sufficiently proves. This acceptation of πειθειν is very common in Greek authors. While the apostle was a persecutor of the Christians, he was the servant of men, and pleased men. When he embraced the Christian doctrine, he became the servant of God, and pleased Him. He therefore intimates that he was a widely different person now from what he had been while a Jew.
Jamieson-Fausset-Brown Bible Commentary
For--accounting for the strong language he has just used. do I now--resuming the "now" of Gal 1:9. "Am I now persuading men?" [ALFORD], that is, conciliating. Is what I have just now said a sample of men-pleasing, of which I am accused? His adversaries accused him of being an interested flatterer of men, "becoming all things to all men," to make a party for himself, and so observing the law among the Jews (for instance, circumcising Timothy), yet persuading the Gentiles to renounce it (Gal 5:11) (in order to flatter those, really keeping them in a subordinate state, not admitted to the full privileges which the circumcised alone enjoyed). NEANDER explains the "now" thus: Once, when a Pharisee, I was actuated only by a regard to human authority and to please men (Luk 16:15; Joh 5:44), but NOW I teach as responsible to God alone (Co1 4:3). or God?--Regard is to be had to God alone. for if I yet pleased men--The oldest manuscripts omit "for." "If I were still pleasing men," &c. (Luk 6:26; Joh 15:19; Th1 2:4; Jam 4:4; Jo1 4:5). On "yet," compare Gal 5:11. servant of Christ--and so pleasing Him in all things (Tit 2:9; Col 3:22).
John Gill Bible Commentary
For do I now persuade men, or God?.... To "persuade", is to teach; see Act 18:4 the sense of which, with respect to men, is easy, but, with regard to God, difficult; and indeed cannot be applied to him, consistent with his divine perfections; and therefore something must be understood, and which may be supplied either thus, "do I now persuade", you or others, that "men or God" are to be hearkened to? not men, but God; the apostle did not teach them to hearken either to himself, or any of the other apostles, Peter, James, and John, any further than as he and they preached the pure Gospel of Christ; but should they do otherwise, they were not to be attended to, but God, who spake by his Son; or Christ, who is God as well as man; who is the great prophet in the church, a son in his own house, whose voice is to be hearkened to in all matters of doctrine, worship, and duty: or thus, "do I now persuade" you, to obey "men or God"; not men, but God; he did not teach them to regard the traditions of the elders, or to obey the commandments of men, but, on the contrary, the ordinances of Christ, who is the one Lord, and only master, whose orders are to be observed: or thus, "do I now persuade", to trust in "men or God?" to believe in the one or the other; not in men, in the wisdom, strength, riches, and righteousness of men, but in the living God; in the grace of God, and in the blood, righteousness, and sacrifice of Christ: or thus, "do I persuade" for the sake of "men, or God?" not for the sake of gaining honour, glory, and applause from men, as the Pharisees and false apostles did, but for the glory of God, the hour of Christ, and the good of immortal souls: or else not persons, but things are meant, by men and God: and the sense is, that the apostle taught and persuaded men to believe, not things human, but divine; he did not preach himself, or seek to set up his own power and authority over men; or set forth his eloquence, learning, parts, and abilities; or to gain either applause or riches to himself; he did not teach human wisdom, the vain philosophy of the Gentiles, and opposition of science, falsely so called; nor the traditions of the elders, nor the commandments of men; nor the power and purity human nature, or the righteousness of man: but delivered things divine; he persuaded to things concerning God, and the kingdom of God; see Act 19:8 he taught, that without the regenerating grace of the Spirit of God, no man should see, and without the justifying righteousness of Christ, no man should enter into the kingdom of heaven, as his Lord had done before him; he preached the things concerning the grace and love of God, the person and offices of Christ, and the Spirit's work of regeneration and sanctification: the word "now", refers to all the time since his conversion, to the present: before his call by grace, he persuaded persons to hearken to men, to obey the traditions of the elders, to trust in their own righteousness for justification before God; but now he saw otherwise, and taught them to lay aside everything that was human, and to believe in God, trust in and depend on his justifying righteousness; and this he did, without any regard to the favour and affection of men, as appears from what follows: or do I seek to please men? no, he neither pleased, nor sought to please them; neither in the matter of his ministry, which was the grace of God, salvation by a crucified Christ, and the things of the Spirit of God; for these were very distasteful to, and accounted foolishness by the men of the world; nor in the manner of it, which was not with excellency of speech, or the enticing words of man's wisdom, with the flowers of rhetoric, but in a plain and simple style. There is indeed a pleasing of men, which is right, and which the apostle elsewhere recommends, and was in the practice of himself; see Rom 15:2. This proceeds from right principles, by proper ways and means, and to right ends, the glory of God, the good, profit, edification, and salvation of men; and there is a pleasing of men that is wrong, which is done by dropping, concealing, or corrupting the doctrines of the Gospel, to gain the affection and applause of men, and amass wealth to themselves, as the false apostles did, and who are here tacitly struck at; a practice the apostle could by no means come into, and assigns this reason for it: for if I yet pleased men, I should not be the servant of Christ: formerly he had studied to please men, when he held the clothes of those that stoned Stephen, made havoc of the church, hating men and women to prison; and went to the high priest, and asked letters of him to go to Damascus, and persecute the followers of Christ, thereby currying favour with him; but now it was otherwise, and he suggests, that was this his present temper and conduct he should have continued a Pharisee still, and have never entered into the service of Christ; for to please men, and be a servant of Christ, are things inconsistent, incompatible, and impracticable; no man pleaser can be a true faithful servant of Christ, or deserve the name of one: the apostle here refers to his office as an apostle of Christ, and minister of the Gospel, and not to his character as a private believer, in which sense every Christian is a servant of Christ; though to men is even contrary to this; for no man can serve two masters, God and the world, Christ and men. The Septuagint version of Psa 53:5 is, "for God hath scattered the bones", "of men pleasers", to which agree the Syriac and Arabic versions.
Matthew Henry Bible Commentary
What Paul had said more generally, in the preface of this epistle, he now proceeds more particularly to enlarge upon. There he had declared himself to be an apostle of Christ; and here he comes more directly to support his claim to that character and office. There were some in the churches of Galatia who were prevailed with to call this in question; for those who preached up the ceremonial law did all they could to lessen Paul's reputation, who preached the pure gospel of Christ to the Gentiles: and therefore he here sets himself to prove the divinity both of his mission and doctrine, that thereby he might wipe off the aspersions which his enemies had cast upon him, and recover these Christians into a better opinion of the gospel he had preached to them. This he gives sufficient evidence of, I. From the scope and design of his ministry, which was not to persuade men, but God, etc. The meaning of this may be either that in his preaching the gospel he did not act in obedience to men, but God, who had called him to this work and office; or that his aim therein was to bring persons to the obedience, not of men, but of God. As he professed to act by a commission from God; so that which he chiefly aimed at was to promote his glory, by recovering sinners into a state of subjection to him. And as this was the great end he was pursuing, so, agreeably hereunto, he did not seek to please men. He did not, in his doctrine, accommodate himself to the humours of persons, either to gain their affection or to avoid their resentment; but his great care was to approve himself to God. The judaizing teachers, by whom these churches were corrupted, had discovered a very different temper; they mixed works with faith, and the law with the gospel, only to please the Jews, whom they were willing to court and keep in with, that they might escape persecution. But Paul was a man of another spirit; he was not so solicitous to please them, nor to mitigate their rage against him, as to alter the doctrine of Christ either to gain their favour or to avoid their fury. And he gives this very good reason for it, that, if he yet pleased men, he would not be the servant of Christ. These he knew were utterly inconsistent, and that no man could serve two such masters; and therefore, though he would not needlessly displease any, yet he dared not allow himself to gratify men at the expense of his faithfulness to Christ. Thus, from the sincerity of his aims and intentions in the discharge of his office, he proves that he was truly an apostle of Christ. And from this his temper and behaviour we may note, 1. That the great end which ministers of the gospel should aim at is to bring men to God. 2. That those who are faithful will not seek to please men, but to approve themselves to God. 3. That they must not be solicitous to please men, if they would approve themselves faithful servants to Christ. But, if this argument should not be thought sufficient, he goes on to prove his apostleship, II. From the manner wherein he received the gospel which he preached to them, concerning which he assures them (Gal 1:11, Gal 1:12) that he had it not by information from others, but by revelation from heaven. One thing peculiar in the character of an apostle was that he had been called to, and instructed for, this office immediately by Christ himself. And in this he here shows that he was by no means defective, whatever his enemies might suggest to the contrary. Ordinary ministers, as they receive their call to preach the gospel by the mediation of others, so it is by means of the instruction and assistance of others that they are brought to the knowledge of it. But Paul acquaints them that he had his knowledge of the gospel, as well as his authority to preach it, directly from the Lord Jesus: the gospel which he preached was not after man; he neither received it of man, nor was he taught it by man, but by immediate inspiration, or revelation from Christ himself. This he was concerned to make out, to prove himself an apostle: and to this purpose, 1. He tells them what his education was, and what, accordingly, his conversation in time past had been, Gal 1:13, Gal 1:14. Particularly, he acquaints them that he had been brought up in the Jewish religion, and that he had profited in it above many his equals of his own nation - that he had been exceedingly zealous of the traditions of the elders, such doctrines and customs as had been invented by their fathers, and conveyed down from one generation to another; yea, to such a degree that, in his zeal for them, he had beyond measure persecuted the church of God, and wasted it. He had not only been a rejecter of the Christian religion, notwithstanding the many evident proofs that were given of its divine origin; but he had been a persecutor of it too, and had applied himself with the utmost violence and rage to destroy the professors of it. This Paul often takes notice of, for the magnifying of that free and rich grace which had wrought so wonderful a change in him, whereby of so great a sinner he was made a sincere penitent, and from a persecutor had become an apostle. And it was very fit to mention it here; for it would hence appear that he was not led to Christianity, as many others are, purely by education, since he had been bred up in an enmity and opposition to it; and they might reasonably suppose that it must be something very extraordinary which had made so great a change in him, which had conquered the prejudices of his education, and brought him not only to profess, but to preach, that doctrine, which he had before so vehemently opposed. 2. In how wonderful a manner he was turned from the error of his ways, brought to the knowledge and faith of Christ, and appointed to the office of an apostle, Gal 1:15, Gal 1:16. This was not done in an ordinary way, nor by ordinary means, but in an extraordinary manner; for, (1.) God had separated him hereunto from his mother's womb: the change that was wrought in him was in pursuance of a divine purpose concerning him, whereby he was appointed to be a Christian and an apostle, before he came into the world, or had done either good or evil. (2.) he was called by his grace. All who are savingly converted are called by the grace of God; their conversion is the effect of his good pleasure concerning them, and is effected by his power and grace in them. But there was something peculiar in the case of Paul, both in the suddenness and in the greatness of the change wrought in him, and also in the manner wherein it was effected, which was not by the mediation of others, as the instruments of it, but by Christ's personal appearance to him, and immediate operation upon him, whereby it was rendered a more special and extraordinary instance of divine power and favour. (3.) He had Christ revealed in him. He was not only revealed to him, but in him. It will but little avail us to have Christ revealed to us if he is not also revealed in us; but this was not the case of Paul. It pleased God to reveal his Son in him, to bring him to the knowledge of Christ and his gospel by special and immediate revelation. And, (4.) It was with this design, that he should preach him among the heathen; not only that he should embrace him himself, but preach him to others; so that he was both a Christian and an apostle by revelation. 3. He acquaints them how he behaved himself hereupon, from Gal 1:16, to the end. Being thus called to his work and office, he conferred not with flesh and blood. This may be taken more generally, and so we may learn from it that, when God calls us by his grace, we must not consult flesh and blood. But the meaning of it here is that he did not consult men; he did not apply to any others for their advice and direction; neither did he go up to Jerusalem, to those that were apostles before him, as though he needed to be approved by them, or to receive any further instructions or authority from them: but, instead of that, he steered another course, and went into Arabia, either as a place of retirement proper for receiving further divine revelations, or in order to preach the gospel there among the Gentiles, being appointed to be the apostle of the Gentiles; and thence he returned again to Damascus, where he had first begun his ministry, and whence he had with difficulty escaped the rage of his enemies, Acts 9. It was not till three years after his conversion that he went up to Jerusalem, to see Peter; and when he did so he made but a very short stay with him, no more than fifteen days; nor, while he was there, did he go much into conversation; for others of the apostles he saw none, but James, the Lord's brother. So that it could not well be pretended that he was indebted to any other either for his knowledge of the gospel or his authority to preach it; but it appeared that both his qualifications for, and his call to, the apostolic office were extraordinary and divine. This account being of importance, to establish his claim to this office, to remove the unjust censures of his adversaries, and to recover the Galatians from the impressions they had received to his prejudice, he confirms it by a solemn oath (Gal 1:20), declaring, as in the presence of God, that what he had said was strictly true, and that he had not in the least falsified in what he had related, which, though it will not justify us in solemn appeals to God upon every occasion, yet shows that, in matters of weight and moment, this may sometimes not only be lawful, but duty. After this he acquaints them that he came into the regions of Syria and Cilicia: having made this short visit to Peter, he returns to his work again. He had no communication at that time with the churches of Christ in Judea, they had not so much as seen his face; but, having heard that he who persecuted them in times past now preached the faith which he once destroyed, they glorified God because of him; thanksgivings were rendered by many unto God on that behalf; the very report of this mighty change in him, as it filled them with joy, so it excited them to give glory to God on the account of it.
Tyndale Open Study Notes
1:10 The tone and content of this letter make it clear that trying to win the approval of people was not Paul’s goal. Paul was probably criticized by the Judaizers for trying to please people by presenting only the part of the Good News pertaining to faith and grace, and not what they perceived to be the whole message including the law. • Being Christ’s servant requires fidelity to Christ, regardless of how people respond (cp. Acts 5:29; Eph 6:5-6; 1 Thes 2:3-6).
Galatians 1:10
Paul Preaches the Gospel
9As we have said before, so now I say again: If anyone is preaching to you a gospel contrary to the one you received, let him be under a curse!10Am I now seeking the approval of men, or of God? Or am I striving to please men? If I were still trying to please men, I would not be a servant of Christ. 11For I certify to you, brothers, that the gospel I preached was not devised by man.
- Scripture
- Sermons
- Commentary
Who's Slave Are You?
By Paul Washer5.1K57:43EXO 20:1MAT 6:33LUK 12:15JHN 12:43ROM 1:1GAL 1:10In this sermon, the preacher emphasizes the importance of prioritizing our duties to family and church over extracurricular activities. He encourages listeners to lay down their lives for their spouses and to show respect and honor in their marriages. The preacher also highlights the responsibility of parents to shape their lives according to the will of God and to prioritize their children's well-being. He warns against the prevalent mindset of self-gratification and emphasizes the need to serve others rather than constantly seeking personal gain. The sermon draws from biblical teachings on marriage, submission, and selflessness.
(John - Part 31): The Unpopularity of Jesus and His Doctrines
By A.W. Tozer4.1K46:47ExpositionalMAT 5:37MAT 10:27JHN 7:1ACT 5:29ROM 12:21CO 9:16GAL 1:10In this sermon, the preacher emphasizes the importance of being free to follow God's leading, even if it means going against the expectations of others. He encourages the audience not to judge the motives of others, as we may not fully understand their reasons for their actions. The preacher also highlights the possibility that our own family may be the last to accept us. He shares personal experiences of facing criticism and disappointment from others, but remains steadfast in his commitment to preach what he believes God has called him to preach, whether it aligns with popular expectations or not.
Jonah-the Man, the Message, the Movement
By Keith Daniel3.1K54:39JonahMAT 6:33ROM 10:12GAL 1:101TH 2:4In this sermon, the preacher emphasizes the power of God's word and the importance of preaching. He recounts the famous sermon "Sinners in the Hands of an Angry God" and how it had a profound impact on the listeners. The preacher then discusses the current state of society, where people are rebelling against God's laws and seeking freedom from any moral restraint. He warns that this rebellion will lead to judgment and highlights the need for preachers to proclaim the message of salvation.
A Spiritual Leader
By Zac Poonen2.5K00:00Audio BooksMAT 6:33MAT 27:5LUK 10:37LUK 13:1JHN 13:27ACT 13:27GAL 1:10In this sermon, the speaker emphasizes the importance of being a strong and uncompromising leader for the next generation of believers. He urges listeners to take their calling seriously and to repent for any dishonor they may have brought to God's name in the past. The speaker shares a personal anecdote about his time in the Navy, highlighting the responsibility and vigilance required of a leader. He also warns about the potential dangers of financial and music power in God's work. The sermon concludes with a reminder to evaluate one's ministry and live in a way that will minimize regret at the judgment seat of Christ.
The Spirit of Reality
By Zac Poonen1.8K59:41RealityMAT 6:33GAL 1:10In this sermon, the speaker begins by praying for the listeners to live a life of reality and to be free from seeking to impress others. He emphasizes the importance of wanting to be known as we truly are in private, and not just putting on a facade for others. The speaker shares his personal experience of desiring his inner and outer life to be the same, and how this led him to seek the filling of the Holy Spirit. He then discusses the concept of the New Covenant and how many Christians have missed its true meaning, often gravitating towards legalism or misunderstanding grace. The speaker encourages listeners to pursue a life beyond what they have seen in average Christians, and to be content with earthly things while also living in reality. The sermon concludes with a focus on the spirit of reality, which the world cannot receive because it does not know the truth. The speaker references John 14 and highlights the role of the Holy Spirit in bringing indestructible life within believers.
Galatians Chapter 1
By Chip Brogden1.7K31:37ExpositionalMAT 6:33GAL 1:1GAL 1:10GAL 1:15GAL 1:23EPH 1:17In this sermon, the speaker emphasizes the importance of active engagement with the Word of God rather than passively listening to a teacher. He encourages the audience to pray, study, and dig into the scriptures on their own. The speaker then delves into the introduction of the book of Galatians, highlighting Paul's apostleship and the grace and peace that come from God and Jesus Christ. He emphasizes the significance of Christ giving himself for our sins and delivering us from the present evil age. The speaker sees his role as a guide, pointing out treasures in the scriptures and sharing his own discoveries.
What God Requires - Walking Humbly Before God
By Zac Poonen1.5K58:57MIC 6:8MAT 11:29LUK 10:191CO 13:11GAL 1:10PHP 2:8
This sermon emphasizes the importance of walking humbly with God, focusing on righteousness, mercy, and obedience to God's will. It highlights the need to seek God's approval rather than seeking honor from men, to rejoice in what God has done for us, and to be aware of subtle pride in our actions and words. The message encourages humility, obedience, and a deep reliance on God's grace to be a blessing to others.
Ten Shekels and a Shirt - Part 3
By Paris Reidhead1.4K09:52PSA 1:1PRO 19:21MAT 16:26ROM 12:21CO 1:18GAL 1:10PHP 2:3COL 3:23JAS 4:41JN 2:15
This sermon delves into the contrast between liberalism, fundamentalism, and humanism in Christianity, highlighting the shift towards a focus on human happiness rather than true reverence for life and God. It emphasizes the danger of reducing salvation to mere intellectual assent and the betrayal of selling out God for personal gain. The speaker challenges the prevalent humanistic philosophy that distorts the true essence of Christianity and calls for a return to a genuine faith centered on God's glory and not just human happiness.
The Way of Humility (謙卑的道路)
By Zac Poonen1.3K1:09:03ChineseMAT 6:33MAT 7:1LUK 16:151CO 10:31GAL 1:10PHP 2:3PHP 2:15In this sermon, the preacher emphasizes the importance of unity in the church. He highlights four key elements of unity: having the same mind, love, spirit, and purpose. The preacher then explains that the way to achieve this unity is by adopting the same attitude as Jesus Christ, who humbled himself and sacrificed his own position for the sake of others. The preacher also emphasizes the need to avoid judging others and seeking to please men, as these attitudes hinder our ability to serve Christ. Finally, the preacher encourages the congregation to become like little children, free from selfishness and grudges, in order to truly experience the message of Jesus Christ.
The Devoted Bride of Christ (Kannada)
By Zac Poonen1.2K58:22MAT 6:24MAT 6:33LUK 14:26LUK 17:32ACT 2:42GAL 1:10COL 3:2JAS 4:41JN 2:15
This sermon emphasizes the importance of wholehearted devotion to Jesus Christ, highlighting the need to prioritize building the church over mere religious meetings. It draws parallels from the Old Testament story of Rebecca's unwavering commitment to Isaac, illustrating the necessity of choosing to be fully devoted to Christ without divided affections for the world. The speaker challenges listeners to prioritize pleasing God above all else, even if it means forsaking worldly attachments and relationships.
Church History - Martin Luther & the German Reformation
By David Guzik1.2K34:16PSA 119:11PRO 3:5ACT 5:29ROM 1:16GAL 1:102TI 3:161PE 3:15In this sermon, the speaker discusses the historical event known as the Diet of Worms, where Martin Luther stood before Emperor Charles V. The speaker highlights the significance of this event and the impact it had on the Reformation. They mention Luther's refusal to recant his views and his bold statement that he will stand firm on his beliefs. The sermon also hints at future topics to be discussed, such as other reformers and the doctrines of the Reformation.
Church History - Martin Luther & the Problem of Indulgences
By David Guzik1.1K34:16PSA 119:11PRO 3:5ACT 5:29ROM 1:16GAL 1:102TI 3:161PE 3:15In this sermon, the speaker discusses the historical event known as the Diet of Worms, where Martin Luther stood before Emperor Charles V to defend his beliefs. The speaker highlights the significance of this event and the impact it had on the Reformation. They mention the presence of a large crowd and the emperor's connection to Isabella and Ferdinand of Spain. The sermon also touches on Luther's response to the question of whether he would recant his views, emphasizing his refusal to back down and his determination to stand firm in his beliefs.
150,000 People Die Every Day, Do You Care?
By Mark Cahill1.1K42:27MAT 28:19GAL 1:10
This sermon emphasizes the importance of sharing one's faith in Jesus Christ, highlighting the urgency to reach out to others with the message of salvation. It addresses the fear of rejection, the need to prioritize eternal matters over temporary concerns, and the impact of personal testimonies in leading others to Christ. The speaker encourages boldness in witnessing and stresses the significance of caring for lost souls and making a decision to follow God wholeheartedly.
Testimony - Part 2
By Erlo Stegen9701:21:59JOL 2:28MAT 7:12MAT 22:37LUK 1:1JHN 7:38ACT 2:15GAL 1:10In this sermon, the preacher shares a story about a girl who sat under a lemon tree and saw a board with her life story and sins written on it. The preacher emphasizes that the Holy Spirit convicts the world of sin, righteousness, and judgment. The preacher then talks about the transformation that occurs when someone accepts Jesus into their life, using the example of children who start willingly doing chores without being asked. The sermon concludes with a testimony of a woman who was set free from demonic oppression and experienced the joy of salvation.
Overcoming as Jesus Did
By Zac Poonen9651:10:56ISA 2:22MAT 6:24JHN 16:32ROM 6:14GAL 1:10
This sermon emphasizes the importance of aligning our values with God's values, focusing on the need to overcome worldly thinking and prioritize spiritual growth. It highlights the significance of not being swayed by human opinions, valuing humility, clear conscience, and using money as a servant rather than a master. The goal is to encourage individual spiritual maturity to contribute to a strong and spiritually healthy church.
Putting an End to the Prosperity Message
By Miki Hardy9321:03:48JER 15:19MAT 6:24MAT 7:15ACT 20:282CO 11:13GAL 1:101TI 6:51TI 6:102PE 2:31JN 4:1
This sermon addresses the issue of false teachings and doctrines infiltrating the church, particularly focusing on the deceit of the doctrine of prosperity. The speaker emphasizes the need for Christians to discern and reject manipulative practices that exploit believers for financial gain, steering them away from true spiritual growth and maturity in Christ. The message challenges the prevailing focus on material wealth and false promises within churches, urging a return to a genuine relationship with Jesus and a rejection of worldly influences.
The Word Is the Foundation
By Brian York70623:21Word Of GodGEN 2:17NEH 8:3NEH 8:5MAT 6:33GAL 1:102TI 2:15In this sermon, the speaker emphasizes the importance of remaining true to God's Word. He uses the example of the watchman's duty to warn the people when danger is approaching. The speaker also highlights the simplicity of God's commands, using the example of Adam and Eve being instructed not to eat from a specific tree. He encourages the audience to study the scriptures, seek help when needed, and apply God's Word in order to be kept as part of the remnant. The speaker also criticizes the tendency of some preachers to please men rather than faithfully preaching God's Word.
For Our People and for the Cities of God
By John Piper69624:572SA 10:131CH 19:151CH 20:1MAT 6:331CO 12:4GAL 1:10In this sermon, the speaker reflects on a passage from the Bible where Joab speaks to his brother about teamwork in battle. The speaker identifies six principles for successful team ministry: humility, diversification, mutual helpfulness, strength, benefit to God's people, and surrender to God's sovereign guidance. The speaker emphasizes the importance of humility, acknowledging our finite and sinful nature. They also highlight the need for diversification, recognizing that individuals have different gifts and should focus on what they are best at. The speaker encourages surrendering to God's will and working for the benefit of the people.
The Light of Christs Judgement Seat
By Zac Poonen57955:55JHN 17:23ACT 24:16GAL 1:10EPH 5:25EPH 6:41TI 5:8
This sermon emphasizes the importance of living a life that pleases God above all else, focusing on the foundation of God's perfect love, maintaining a clear conscience, nurturing a godly family life, and engaging in ministry for the Lord. It stresses the significance of not seeking to please oneself or others, but to seek to please God in all aspects of life, including family relationships and ministry endeavors.
The Truth Will Cost You
By Shane Idleman52845:27PSA 23:4PSA 27:4JHN 14:6GAL 1:10HEB 4:16This sermon emphasizes the cost of standing up for truth, highlighting the need to examine one's life if the truth isn't costing anything. It discusses the offense of truth, the importance of presenting truth with love and grace, and the need to surrender our will to God's will. The message focuses on Acts 5, where the disciples faced imprisonment for preaching the truth but were miraculously freed by an angel to continue speaking the words of life despite opposition.
Npg Summer Session 81 Tape 6 - Union Life Women’s Week
By Norman Grubb5121:25:51ConferenceMAT 6:33ROM 6:23ROM 8:282CO 5:17GAL 1:10EPH 3:19COL 1:27In this sermon, Norman begins with a prayer and expresses gratitude for the presence of his friends and nephew. He emphasizes that the truth lies in the redemption of humans through God's dwelling within them. Norman discusses the importance of faith and how it is a continuous process of taking and repeating until one truly believes and keeps what they have gained. He also touches on the concept of sin and how it is manifested through Satan's influence, but through the body of Christ, sin can be redeemed. Norman references the book of Hebrews and highlights the examples of Moses, Abraham, and Noah who gained certain things through their faith.
People Pleasing and the Fear of Man
By Tim Conway51223:59PRO 29:25ISA 2:22MAT 10:28ROM 10:17GAL 1:10
This sermon delves into the topic of the fear of man, exploring how believers can be dominated by this sin even when they are free from other sins. It emphasizes the importance of aligning our lives with the standards of true Christianity as outlined in the Bible, rather than assuming our Christian status. The speaker addresses the struggle of living in unchristian conduct while professing faith, highlighting the need for genuine repentance and a focus on seeking God above all else. The sermon also discusses the theological implications of fearing God over man, emphasizing the need for faith, belief in God's approval, and the courage to stand for what is right despite societal pressures.
Are You Following Jesus - Part 2 - Do You Have the Holy Spirit
By Phil Beach Jr.271:12:49Holy SpiritFollowing JesusThe Holy SpiritMIC 2:10MAT 11:28LUK 14:33JHN 10:27JHN 14:15JHN 15:1JHN 16:7GAL 1:10PHP 4:19JAS 4:4Phil Beach Jr. emphasizes the critical question of whether we are truly following Jesus and possessing the Holy Spirit. He challenges listeners to reflect on their relationship with Christ, urging them to seek genuine fellowship, honesty, and a willingness to surrender their rights to God. The sermon highlights that true followers of Jesus will experience a transformative relationship with the Holy Spirit, leading to obedience, love for God, and a life that reproves the world of sin. Beach warns against the dangers of lukewarm faith and encourages believers to seek a deeper, more authentic connection with the Holy Spirit, which is essential for living a life that honors God.
Getting Bread for the Hungry
By Phil Beach Jr.2541:18Relationship with GodChristian LifePrayerDEU 32:11ISA 51:12JER 50:6HOS 13:6MAT 7:7LUK 11:1LUK 21:34JHN 6:35ACT 2:42GAL 1:10Phil Beach Jr. emphasizes the necessity of a genuine relationship with Jesus over mere religious practices, urging believers to seek the Holy Spirit for the purpose of serving others rather than themselves. He highlights the importance of prayer, illustrating that true prayer arises from a heart aware of its need for spiritual sustenance to help those around us. Beach warns against the spirit of religion that can dominate our lives throughout the week, stressing that the church must be filled with the 'bread' of Christ to effectively reach a hungry world. He calls for a shift in focus from self-centeredness to a collective yearning for God's presence and power to meet the needs of others. Ultimately, he challenges the congregation to respond to God's call for a deeper, more impactful relationship with Him.
Don't Have an Attitude With God
By Shane Idleman1553:00Relationship with GodHumilityPSA 15:1PRO 16:18MAT 5:16MAT 13:57JHN 14:12ROM 12:31CO 12:7GAL 1:10JAS 4:61PE 5:6Shane Idleman emphasizes the importance of maintaining a humble attitude towards God, warning against pride and jealousy that can hinder our relationship with Him and others. He illustrates how our attitudes towards God often reflect in our interactions with people, and how pride can be a significant barrier to experiencing God's power and presence. Idleman encourages believers to seek the Holy Spirit's guidance and to be prepared for the challenges that come with following God, including the potential for jealousy from others. He reminds the congregation that true success is measured by our relationship with God and our ability to lead our families spiritually, rather than by worldly standards. Ultimately, he calls for humility and a return to God for restoration and healing.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Do I now persuade men, or God? - The words πειθειν τον Θεον may be rendered to court or solicit the favor of God as the after clause sufficiently proves. This acceptation of πειθειν is very common in Greek authors. While the apostle was a persecutor of the Christians, he was the servant of men, and pleased men. When he embraced the Christian doctrine, he became the servant of God, and pleased Him. He therefore intimates that he was a widely different person now from what he had been while a Jew.
Jamieson-Fausset-Brown Bible Commentary
For--accounting for the strong language he has just used. do I now--resuming the "now" of Gal 1:9. "Am I now persuading men?" [ALFORD], that is, conciliating. Is what I have just now said a sample of men-pleasing, of which I am accused? His adversaries accused him of being an interested flatterer of men, "becoming all things to all men," to make a party for himself, and so observing the law among the Jews (for instance, circumcising Timothy), yet persuading the Gentiles to renounce it (Gal 5:11) (in order to flatter those, really keeping them in a subordinate state, not admitted to the full privileges which the circumcised alone enjoyed). NEANDER explains the "now" thus: Once, when a Pharisee, I was actuated only by a regard to human authority and to please men (Luk 16:15; Joh 5:44), but NOW I teach as responsible to God alone (Co1 4:3). or God?--Regard is to be had to God alone. for if I yet pleased men--The oldest manuscripts omit "for." "If I were still pleasing men," &c. (Luk 6:26; Joh 15:19; Th1 2:4; Jam 4:4; Jo1 4:5). On "yet," compare Gal 5:11. servant of Christ--and so pleasing Him in all things (Tit 2:9; Col 3:22).
John Gill Bible Commentary
For do I now persuade men, or God?.... To "persuade", is to teach; see Act 18:4 the sense of which, with respect to men, is easy, but, with regard to God, difficult; and indeed cannot be applied to him, consistent with his divine perfections; and therefore something must be understood, and which may be supplied either thus, "do I now persuade", you or others, that "men or God" are to be hearkened to? not men, but God; the apostle did not teach them to hearken either to himself, or any of the other apostles, Peter, James, and John, any further than as he and they preached the pure Gospel of Christ; but should they do otherwise, they were not to be attended to, but God, who spake by his Son; or Christ, who is God as well as man; who is the great prophet in the church, a son in his own house, whose voice is to be hearkened to in all matters of doctrine, worship, and duty: or thus, "do I now persuade" you, to obey "men or God"; not men, but God; he did not teach them to regard the traditions of the elders, or to obey the commandments of men, but, on the contrary, the ordinances of Christ, who is the one Lord, and only master, whose orders are to be observed: or thus, "do I now persuade", to trust in "men or God?" to believe in the one or the other; not in men, in the wisdom, strength, riches, and righteousness of men, but in the living God; in the grace of God, and in the blood, righteousness, and sacrifice of Christ: or thus, "do I persuade" for the sake of "men, or God?" not for the sake of gaining honour, glory, and applause from men, as the Pharisees and false apostles did, but for the glory of God, the hour of Christ, and the good of immortal souls: or else not persons, but things are meant, by men and God: and the sense is, that the apostle taught and persuaded men to believe, not things human, but divine; he did not preach himself, or seek to set up his own power and authority over men; or set forth his eloquence, learning, parts, and abilities; or to gain either applause or riches to himself; he did not teach human wisdom, the vain philosophy of the Gentiles, and opposition of science, falsely so called; nor the traditions of the elders, nor the commandments of men; nor the power and purity human nature, or the righteousness of man: but delivered things divine; he persuaded to things concerning God, and the kingdom of God; see Act 19:8 he taught, that without the regenerating grace of the Spirit of God, no man should see, and without the justifying righteousness of Christ, no man should enter into the kingdom of heaven, as his Lord had done before him; he preached the things concerning the grace and love of God, the person and offices of Christ, and the Spirit's work of regeneration and sanctification: the word "now", refers to all the time since his conversion, to the present: before his call by grace, he persuaded persons to hearken to men, to obey the traditions of the elders, to trust in their own righteousness for justification before God; but now he saw otherwise, and taught them to lay aside everything that was human, and to believe in God, trust in and depend on his justifying righteousness; and this he did, without any regard to the favour and affection of men, as appears from what follows: or do I seek to please men? no, he neither pleased, nor sought to please them; neither in the matter of his ministry, which was the grace of God, salvation by a crucified Christ, and the things of the Spirit of God; for these were very distasteful to, and accounted foolishness by the men of the world; nor in the manner of it, which was not with excellency of speech, or the enticing words of man's wisdom, with the flowers of rhetoric, but in a plain and simple style. There is indeed a pleasing of men, which is right, and which the apostle elsewhere recommends, and was in the practice of himself; see Rom 15:2. This proceeds from right principles, by proper ways and means, and to right ends, the glory of God, the good, profit, edification, and salvation of men; and there is a pleasing of men that is wrong, which is done by dropping, concealing, or corrupting the doctrines of the Gospel, to gain the affection and applause of men, and amass wealth to themselves, as the false apostles did, and who are here tacitly struck at; a practice the apostle could by no means come into, and assigns this reason for it: for if I yet pleased men, I should not be the servant of Christ: formerly he had studied to please men, when he held the clothes of those that stoned Stephen, made havoc of the church, hating men and women to prison; and went to the high priest, and asked letters of him to go to Damascus, and persecute the followers of Christ, thereby currying favour with him; but now it was otherwise, and he suggests, that was this his present temper and conduct he should have continued a Pharisee still, and have never entered into the service of Christ; for to please men, and be a servant of Christ, are things inconsistent, incompatible, and impracticable; no man pleaser can be a true faithful servant of Christ, or deserve the name of one: the apostle here refers to his office as an apostle of Christ, and minister of the Gospel, and not to his character as a private believer, in which sense every Christian is a servant of Christ; though to men is even contrary to this; for no man can serve two masters, God and the world, Christ and men. The Septuagint version of Psa 53:5 is, "for God hath scattered the bones", "of men pleasers", to which agree the Syriac and Arabic versions.
Matthew Henry Bible Commentary
What Paul had said more generally, in the preface of this epistle, he now proceeds more particularly to enlarge upon. There he had declared himself to be an apostle of Christ; and here he comes more directly to support his claim to that character and office. There were some in the churches of Galatia who were prevailed with to call this in question; for those who preached up the ceremonial law did all they could to lessen Paul's reputation, who preached the pure gospel of Christ to the Gentiles: and therefore he here sets himself to prove the divinity both of his mission and doctrine, that thereby he might wipe off the aspersions which his enemies had cast upon him, and recover these Christians into a better opinion of the gospel he had preached to them. This he gives sufficient evidence of, I. From the scope and design of his ministry, which was not to persuade men, but God, etc. The meaning of this may be either that in his preaching the gospel he did not act in obedience to men, but God, who had called him to this work and office; or that his aim therein was to bring persons to the obedience, not of men, but of God. As he professed to act by a commission from God; so that which he chiefly aimed at was to promote his glory, by recovering sinners into a state of subjection to him. And as this was the great end he was pursuing, so, agreeably hereunto, he did not seek to please men. He did not, in his doctrine, accommodate himself to the humours of persons, either to gain their affection or to avoid their resentment; but his great care was to approve himself to God. The judaizing teachers, by whom these churches were corrupted, had discovered a very different temper; they mixed works with faith, and the law with the gospel, only to please the Jews, whom they were willing to court and keep in with, that they might escape persecution. But Paul was a man of another spirit; he was not so solicitous to please them, nor to mitigate their rage against him, as to alter the doctrine of Christ either to gain their favour or to avoid their fury. And he gives this very good reason for it, that, if he yet pleased men, he would not be the servant of Christ. These he knew were utterly inconsistent, and that no man could serve two such masters; and therefore, though he would not needlessly displease any, yet he dared not allow himself to gratify men at the expense of his faithfulness to Christ. Thus, from the sincerity of his aims and intentions in the discharge of his office, he proves that he was truly an apostle of Christ. And from this his temper and behaviour we may note, 1. That the great end which ministers of the gospel should aim at is to bring men to God. 2. That those who are faithful will not seek to please men, but to approve themselves to God. 3. That they must not be solicitous to please men, if they would approve themselves faithful servants to Christ. But, if this argument should not be thought sufficient, he goes on to prove his apostleship, II. From the manner wherein he received the gospel which he preached to them, concerning which he assures them (Gal 1:11, Gal 1:12) that he had it not by information from others, but by revelation from heaven. One thing peculiar in the character of an apostle was that he had been called to, and instructed for, this office immediately by Christ himself. And in this he here shows that he was by no means defective, whatever his enemies might suggest to the contrary. Ordinary ministers, as they receive their call to preach the gospel by the mediation of others, so it is by means of the instruction and assistance of others that they are brought to the knowledge of it. But Paul acquaints them that he had his knowledge of the gospel, as well as his authority to preach it, directly from the Lord Jesus: the gospel which he preached was not after man; he neither received it of man, nor was he taught it by man, but by immediate inspiration, or revelation from Christ himself. This he was concerned to make out, to prove himself an apostle: and to this purpose, 1. He tells them what his education was, and what, accordingly, his conversation in time past had been, Gal 1:13, Gal 1:14. Particularly, he acquaints them that he had been brought up in the Jewish religion, and that he had profited in it above many his equals of his own nation - that he had been exceedingly zealous of the traditions of the elders, such doctrines and customs as had been invented by their fathers, and conveyed down from one generation to another; yea, to such a degree that, in his zeal for them, he had beyond measure persecuted the church of God, and wasted it. He had not only been a rejecter of the Christian religion, notwithstanding the many evident proofs that were given of its divine origin; but he had been a persecutor of it too, and had applied himself with the utmost violence and rage to destroy the professors of it. This Paul often takes notice of, for the magnifying of that free and rich grace which had wrought so wonderful a change in him, whereby of so great a sinner he was made a sincere penitent, and from a persecutor had become an apostle. And it was very fit to mention it here; for it would hence appear that he was not led to Christianity, as many others are, purely by education, since he had been bred up in an enmity and opposition to it; and they might reasonably suppose that it must be something very extraordinary which had made so great a change in him, which had conquered the prejudices of his education, and brought him not only to profess, but to preach, that doctrine, which he had before so vehemently opposed. 2. In how wonderful a manner he was turned from the error of his ways, brought to the knowledge and faith of Christ, and appointed to the office of an apostle, Gal 1:15, Gal 1:16. This was not done in an ordinary way, nor by ordinary means, but in an extraordinary manner; for, (1.) God had separated him hereunto from his mother's womb: the change that was wrought in him was in pursuance of a divine purpose concerning him, whereby he was appointed to be a Christian and an apostle, before he came into the world, or had done either good or evil. (2.) he was called by his grace. All who are savingly converted are called by the grace of God; their conversion is the effect of his good pleasure concerning them, and is effected by his power and grace in them. But there was something peculiar in the case of Paul, both in the suddenness and in the greatness of the change wrought in him, and also in the manner wherein it was effected, which was not by the mediation of others, as the instruments of it, but by Christ's personal appearance to him, and immediate operation upon him, whereby it was rendered a more special and extraordinary instance of divine power and favour. (3.) He had Christ revealed in him. He was not only revealed to him, but in him. It will but little avail us to have Christ revealed to us if he is not also revealed in us; but this was not the case of Paul. It pleased God to reveal his Son in him, to bring him to the knowledge of Christ and his gospel by special and immediate revelation. And, (4.) It was with this design, that he should preach him among the heathen; not only that he should embrace him himself, but preach him to others; so that he was both a Christian and an apostle by revelation. 3. He acquaints them how he behaved himself hereupon, from Gal 1:16, to the end. Being thus called to his work and office, he conferred not with flesh and blood. This may be taken more generally, and so we may learn from it that, when God calls us by his grace, we must not consult flesh and blood. But the meaning of it here is that he did not consult men; he did not apply to any others for their advice and direction; neither did he go up to Jerusalem, to those that were apostles before him, as though he needed to be approved by them, or to receive any further instructions or authority from them: but, instead of that, he steered another course, and went into Arabia, either as a place of retirement proper for receiving further divine revelations, or in order to preach the gospel there among the Gentiles, being appointed to be the apostle of the Gentiles; and thence he returned again to Damascus, where he had first begun his ministry, and whence he had with difficulty escaped the rage of his enemies, Acts 9. It was not till three years after his conversion that he went up to Jerusalem, to see Peter; and when he did so he made but a very short stay with him, no more than fifteen days; nor, while he was there, did he go much into conversation; for others of the apostles he saw none, but James, the Lord's brother. So that it could not well be pretended that he was indebted to any other either for his knowledge of the gospel or his authority to preach it; but it appeared that both his qualifications for, and his call to, the apostolic office were extraordinary and divine. This account being of importance, to establish his claim to this office, to remove the unjust censures of his adversaries, and to recover the Galatians from the impressions they had received to his prejudice, he confirms it by a solemn oath (Gal 1:20), declaring, as in the presence of God, that what he had said was strictly true, and that he had not in the least falsified in what he had related, which, though it will not justify us in solemn appeals to God upon every occasion, yet shows that, in matters of weight and moment, this may sometimes not only be lawful, but duty. After this he acquaints them that he came into the regions of Syria and Cilicia: having made this short visit to Peter, he returns to his work again. He had no communication at that time with the churches of Christ in Judea, they had not so much as seen his face; but, having heard that he who persecuted them in times past now preached the faith which he once destroyed, they glorified God because of him; thanksgivings were rendered by many unto God on that behalf; the very report of this mighty change in him, as it filled them with joy, so it excited them to give glory to God on the account of it.
Tyndale Open Study Notes
1:10 The tone and content of this letter make it clear that trying to win the approval of people was not Paul’s goal. Paul was probably criticized by the Judaizers for trying to please people by presenting only the part of the Good News pertaining to faith and grace, and not what they perceived to be the whole message including the law. • Being Christ’s servant requires fidelity to Christ, regardless of how people respond (cp. Acts 5:29; Eph 6:5-6; 1 Thes 2:3-6).