Galatians 1:3
Verse
Context
Sermons
Anton Bosch
Bakht Singh
James BourneSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Grace be to you, etc. - See on Rom 1:7 (note).
Jamieson-Fausset-Brown Bible Commentary
from . . . from--Omit the second "from." The Greek joins God the Father and our Lord Jesus Christ in closet union, by there being but the one preposition.
John Gill Bible Commentary
Grace to be you,.... After the inscription above, in which the writer of the epistle, and the persons joined to him, are described, and the churches to whom it is written, follows the salutation in these words, and which is common to all the epistles of this apostle; of the sense of which; see Gill on Rom 1:7. The Alexandrian copy reads, "from God our Father, and the Lord Jesus Christ"; and the Ethiopic version reads, "our Father". . The Alexandrian copy reads, "from God our Father, and the Lord Jesus Christ"; and the Ethiopic version reads, "our Father". Galatians 1:4 gal 1:4 gal 1:4 gal 1:4Who gave himself for our sins,.... The antecedent to the relative "who, is our Lord Jesus Christ", Gal 1:3 and the words are an illustration of the good will of God the Father, and of the grace and love of Christ, in the gift of himself, for the sins of his people: he did not merely give, "sua, his own things", what were his properly, but, "se, himself"; not the world, and the fulness of it, gold, silver, and such like corruptible things; no, nor men for them, and people for their lives; nor angels, his creatures, and ministering spirits; but his own self, his life, his flesh, his blood, his body, and soul, his whole human nature, and this as in union with himself, a divine person, the eternal Son of God. He gave himself freely, cheerfully, voluntarily, into the hands of men, justice, and death itself, as a sacrifice for sin, to expiate it, make reconciliation and atonement for it, which could not be done by the sacrifices of the legal dispensation; to procure the remission of it, which could not be had without shedding or blood; and utterly to take it away, finish it, and make an end of it, and abolish it, so as that it might never rise any more to the condemnation of his people: and this reached to "sins" of all sorts, not only original, but actual, and these of thought, word, and deed; and this oblation of himself upon the cross, was not for any sin of his own, who had none, nor for the sins of angels, of whom he was no Redeemer aud Saviour, but "for our sins"; not the sins of the apostles, or of the Jews only, nor yet of all mankind, but of God's elect, called the friends of Christ, his sheep and church, for whom he gave himself; and his end in so doing was, that he might deliver us from this present evil world; by which is meant, either the Jewish world, or church state, in which were a worldly sanctuary, and which were subject to ceremonies and traditions, called the elements and rudiments of the world; and who were possessed of worldly notions, and in expectation of a worldly kingdom to be set up by the Messiah; and both in principle and in practice were sadly degenerated, and were become very evil and wicked: or the present age and generation of men, whether of Jews or Gentiles, which was so corrupt, as the like was never known; or in general the present world, and the men of it, in distinction either from the world before the flood, as in Pe2 3:5 or rather from the new heavens and earth, which will be after the present ones, and wherein will dwell righteousness; or, in a word, from the world which is to come, as they are frequently opposed in Scripture: and which is said to be "evil", not with respect to the matter, that being all very good, as created by God; but with respect to the men of it, who lie in wickedness, under the power of the wicked one, and of their own sins; and to the things which are in it, all which are the lust of the flesh, the lust of the eyes, and the pride of life. Now Christ gave himself a sacrifice for the sins of his people, that as in consequence of this they might be delivered and saved from the damning power, so from the governing power and influence of all that is evil in this present world; as from Satan, the god of it, who has usurped a power over it; from the lusts that are predominant in it; from the vain conversation of the men of it; from the general conflagration of it at the last day, and from the perdition of ungodly men, and their eternal destruction in hell: and all this is according to the will of God, and our Father, It was by the determinate counsel and foreknowledge of God that Christ was delivered up into the hands of wicked men, and put to death by them; it was his will of purpose and decree, to deliver him up into the hands of justice and death, and that he should give himself sacrifice for sin; yea, it was his will of command, that he should lay down his life for his sheep, to which he was obedient; it was his pleasure, it was what was agreeable to him, was to his good liking, that he should die for the sins of his people; it was owing to the love of God, who is our Father in Christ, and by adopting grace, and not to any worth or desert of ours, that Christ gave himself for us; as his own love, so his Father's will, were what solely moved him to it.
Tyndale Open Study Notes
1:3-5 Paul followed the usual practice for first-century letters, including this greeting and wish of well-being as well as introducing the main topic, the Good News. 1:3 May God . . . give you grace and peace: This typical greeting by Paul (see also study note on 1 Cor 1:3) uses elements of Greek and Hebrew greetings: “grace” (Greek charis), is similar to “greetings” (Greek chairein); “peace” mirrors Hebrew shalom. Thus Paul included both Jewish and Gentile Christians (cp. Gal 3:28). The Galatians were at risk of losing God’s grace and peace (3:1-4; 5:1-4).
Galatians 1:3
Paul’s Greeting to the Galatians
2and all the brothers with me, To the churches of Galatia: 3Grace and peace to you from God our Father and the Lord Jesus Christ,4who gave Himself for our sins to rescue us from the present evil age, according to the will of our God and Father,
- Scripture
- Sermons
- Commentary
Battle of the Mind 2
By Anton Bosch1.1K49:52MindMAT 6:33ROM 12:22CO 10:1GAL 1:3EPH 4:27JAS 4:41JN 2:15The video discusses the power of television and multimedia in delivering messages to our senses. It emphasizes that television and movies have a strong impact because they engage both our visual and auditory senses simultaneously. However, the speaker warns that not all messages conveyed through these mediums align with the gospel of Jesus Christ. He cautions against allowing worldly influences to enter our minds and reinforce negative thought patterns. The speaker encourages Christians to remain separate from the world and to rely on the Word of God to break down strongholds.
Growing in Grace #4 - the Holy Spirit and the Grace of God
By Bob Hoekstra1.0K53:34LUK 18:35ROM 8:5ROM 8:14GAL 1:3GAL 6:18EPH 5:18PHP 3:3In this sermon, Pastor Chuck shares a story about a friend who had lost everything and was living in a shabby garage apartment. Chuck was deeply saddened by his friend's situation and couldn't hide his emotions, breaking down in tears. Despite feeling like a fool, Chuck's friend asked him to visit and make an appeal for reconciliation with his wife. Chuck emphasizes the importance of being led by the Spirit and not by our own efforts, as it is through the power of the Holy Spirit that the grace of Jesus is applied to our lives. He references Romans 6:14 and Romans 8:5-6 to highlight the significance of walking according to the Spirit.
My Joy, My Peace and My Victory - Part 2
By Bakht Singh4761:31:27VictoryJHN 14:27ROM 1:7GAL 1:3In this sermon, the speaker focuses on the last message that Jesus gave to his disciples before his crucifixion. The disciples were feeling sad and struggling to understand why their master would suffer and be killed. Jesus reassures them by speaking of his peace, telling them not to be troubled or afraid. He emphasizes that the peace he gives is not like the peace of the world. The speaker also warns that even though people may think they are saved, they may not have truly experienced the peace of Christ.
Free Grace Salvation
By James Bourne0PSA 51:5ISA 48:8MAL 4:2MAT 6:24JHN 6:37JHN 15:18ROM 8:322CO 4:2GAL 1:3EPH 2:5TIT 3:51JN 4:13James Bourne preaches about the profound message of salvation by grace, emphasizing the hopelessness of sinners under conviction and the necessity of understanding God's mercy and pardon through Jesus Christ. He warns against false teachings that lead to despair and highlights the importance of recognizing the free grace of Christ as the only means of salvation. Bourne encourages believers to stand firm in the face of temptation, keeping their focus on the love and grace of Christ that brings unspeakable power and raises spirits from despair to heavenly hope.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Grace be to you, etc. - See on Rom 1:7 (note).
Jamieson-Fausset-Brown Bible Commentary
from . . . from--Omit the second "from." The Greek joins God the Father and our Lord Jesus Christ in closet union, by there being but the one preposition.
John Gill Bible Commentary
Grace to be you,.... After the inscription above, in which the writer of the epistle, and the persons joined to him, are described, and the churches to whom it is written, follows the salutation in these words, and which is common to all the epistles of this apostle; of the sense of which; see Gill on Rom 1:7. The Alexandrian copy reads, "from God our Father, and the Lord Jesus Christ"; and the Ethiopic version reads, "our Father". . The Alexandrian copy reads, "from God our Father, and the Lord Jesus Christ"; and the Ethiopic version reads, "our Father". Galatians 1:4 gal 1:4 gal 1:4 gal 1:4Who gave himself for our sins,.... The antecedent to the relative "who, is our Lord Jesus Christ", Gal 1:3 and the words are an illustration of the good will of God the Father, and of the grace and love of Christ, in the gift of himself, for the sins of his people: he did not merely give, "sua, his own things", what were his properly, but, "se, himself"; not the world, and the fulness of it, gold, silver, and such like corruptible things; no, nor men for them, and people for their lives; nor angels, his creatures, and ministering spirits; but his own self, his life, his flesh, his blood, his body, and soul, his whole human nature, and this as in union with himself, a divine person, the eternal Son of God. He gave himself freely, cheerfully, voluntarily, into the hands of men, justice, and death itself, as a sacrifice for sin, to expiate it, make reconciliation and atonement for it, which could not be done by the sacrifices of the legal dispensation; to procure the remission of it, which could not be had without shedding or blood; and utterly to take it away, finish it, and make an end of it, and abolish it, so as that it might never rise any more to the condemnation of his people: and this reached to "sins" of all sorts, not only original, but actual, and these of thought, word, and deed; and this oblation of himself upon the cross, was not for any sin of his own, who had none, nor for the sins of angels, of whom he was no Redeemer aud Saviour, but "for our sins"; not the sins of the apostles, or of the Jews only, nor yet of all mankind, but of God's elect, called the friends of Christ, his sheep and church, for whom he gave himself; and his end in so doing was, that he might deliver us from this present evil world; by which is meant, either the Jewish world, or church state, in which were a worldly sanctuary, and which were subject to ceremonies and traditions, called the elements and rudiments of the world; and who were possessed of worldly notions, and in expectation of a worldly kingdom to be set up by the Messiah; and both in principle and in practice were sadly degenerated, and were become very evil and wicked: or the present age and generation of men, whether of Jews or Gentiles, which was so corrupt, as the like was never known; or in general the present world, and the men of it, in distinction either from the world before the flood, as in Pe2 3:5 or rather from the new heavens and earth, which will be after the present ones, and wherein will dwell righteousness; or, in a word, from the world which is to come, as they are frequently opposed in Scripture: and which is said to be "evil", not with respect to the matter, that being all very good, as created by God; but with respect to the men of it, who lie in wickedness, under the power of the wicked one, and of their own sins; and to the things which are in it, all which are the lust of the flesh, the lust of the eyes, and the pride of life. Now Christ gave himself a sacrifice for the sins of his people, that as in consequence of this they might be delivered and saved from the damning power, so from the governing power and influence of all that is evil in this present world; as from Satan, the god of it, who has usurped a power over it; from the lusts that are predominant in it; from the vain conversation of the men of it; from the general conflagration of it at the last day, and from the perdition of ungodly men, and their eternal destruction in hell: and all this is according to the will of God, and our Father, It was by the determinate counsel and foreknowledge of God that Christ was delivered up into the hands of wicked men, and put to death by them; it was his will of purpose and decree, to deliver him up into the hands of justice and death, and that he should give himself sacrifice for sin; yea, it was his will of command, that he should lay down his life for his sheep, to which he was obedient; it was his pleasure, it was what was agreeable to him, was to his good liking, that he should die for the sins of his people; it was owing to the love of God, who is our Father in Christ, and by adopting grace, and not to any worth or desert of ours, that Christ gave himself for us; as his own love, so his Father's will, were what solely moved him to it.
Tyndale Open Study Notes
1:3-5 Paul followed the usual practice for first-century letters, including this greeting and wish of well-being as well as introducing the main topic, the Good News. 1:3 May God . . . give you grace and peace: This typical greeting by Paul (see also study note on 1 Cor 1:3) uses elements of Greek and Hebrew greetings: “grace” (Greek charis), is similar to “greetings” (Greek chairein); “peace” mirrors Hebrew shalom. Thus Paul included both Jewish and Gentile Christians (cp. Gal 3:28). The Galatians were at risk of losing God’s grace and peace (3:1-4; 5:1-4).