The Grace Commentary – Your free verse-by-verse Bible commentary Galatians 1

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Galatia 1:1

Paulus, seorang rasul (tidak diutus dari manusia atau melalui perantaraan manusia, tetapi melalui Yesus Kristus dan Allah Bapa, yang telah membangkitkan Dia dari antara orang mati),

(sebuah) Paulus punya dua nama. As a Jew he went by his Hebrew name, Saul, and as an apostle to the Gentiles he went by his Roman name, Paul (Acts 13:9). As Saul, he was a Pharisee of Pharisees and a persecutor of the church. But after a life-changing encounter with the Lord on the road to Damascus, he became the apostle of grace and the author of most of the New Testament epistles.

(b) Rasul. Kata aslinya (para rasul) means a delegate or ambassador. It is someone who has been sent out as a messenger for God. Paul had been sent by God to preach the gospel of Christ to the Gentiles (Gal 1:15–16, 2:9, Eph. 3:8). Although we have all been called to proclaim the good news, those with an apostolic gifting excel in this activity and are able to train others for ministry (Eph. 4:11–12). Paul was an apostle of Christ Jesus, meaning he had been sent by Christ to speak the words of Christ (2 Cor. 5:20). See also the masuk for 1 Cor. 1:1.

(c) Hak pilihan manusia. Paul’s commission to preach the gospel came straight from the Lord (Acts 26:16–18; Eph. 3:2). He was not sent by men. And this short phrase is our first hint that something is rotten in the province of Galatia.

Paul has a serious problem to address: false teachers are leading the Galatians away from Christ and into the bondage of the law (Gal. 1:6, 5:1–4). Like a mother in childbirth, he agonizes over the Galatians’ spiritual immaturity (Gal. 4:19). “How could you be so foolish?” (Gal. 3:1). He reminds them that as sons of God they need to “stand firm and resist the yoke of slavery” (Gal. 5:1).

Ikhtisar singkat dari surat ini adalah sebagai berikut: Dalam pasal 1, Paulus menguraikan alasannya menulis – “Kamu orang-orang Galatia telah percaya pada injil yang menyimpang yang diajarkan oleh para guru hukum” – sebelum menjelaskan mengapa dialah orang yang memperbaikinya – “Saya mendengar Injil yang benar dari Yesus sendiri.” Dalam bab 2, dia menceritakan apa yang terjadi ketika para guru hukum menyusup ke dalam gereja di Antiokhia. “Petrus disesatkan, tetapi Aku meluruskannya.” Dalam bab 3, dia menjelaskan perbedaan antara hidup di bawah hukum dan iman. “Jadilah seperti Abraham yang beriman dan percayalah pada janji-janji Tuhan.” Dalam pasal 4, dia mengingatkan jemaat Galatia akan identitas mereka yang sebenarnya. “Kamu adalah anak-anak Tuhan, jadi bersikaplah seperti itu.” Dalam bab 5, dia membandingkan dua cara hidup. “Berjalanlah dengan roh, bukan daging.” Dalam pasal 6, ia menyimpulkan dengan mengingatkan jemaat Galatia bahwa yang terpenting adalah mereka adalah ciptaan baru.

(d) Yesus Kristus. Untuk menyebut Yesus sebagai Kristus is to recognize that he is the prophesied Messiah or Rescuer (John 1:41). The word Christ means yang diurapi. Jesus is the anointed King foretold by the prophets (Ps. 2:2, Dan. 9:25–26). Paul referred to Jesus as Christ repeatedly in all his letters (Rom. 1:4, 1 Cor. 1:1, 2 Cor. 1:2, Eph. 1:2, Php. 1:2, Col. 1:1, 1 Th. 1:1, 2 Th. 1:2, 1 Tim. 1:16, 2 Tim. 2:8, Tit. 3:6, Phm. 1:3).

(e) Ayah. Like Jesus before him, Paul revealed a God who loves you like a Father (John 16:27). God is not just the Father of Jesus (Eph. 1:3), he is also your Father (Gal. 4:6), and the Father after whom all fathers are named (Eph. 3:14–15). Paul refers to God our Father three times in the opening verses of this letter (Gal. 1:1, 3, 4).

(f) Membangkitkan dia dari kematian. God’s power is a resurrecting power. The devil had a death-dealing power (Heb. 2:14), but God has a life-giving power which is far greater (Rom. 8:11). The resurrection of Jesus Christ lay at the heart of Paul’s message (1 Cor. 15:14). Paul does not preach a distant deity who rewards and punishes us for our deeds. He proclaims a God who loves us like a Father who gives life to the dead.

Galatia 1:2

dan semua saudara yang bersamaku, Kepada gereja-gereja di Galatia:

(sebuah) saudara-saudara. When writing letters to the churches, it was Paul’s practice to pass along greetings from his traveling companions (e.g., Col. 4:10–14). Since no companions are named in this letter, we can conclude that Paul was not traveling, and that he wrote this letter from his home church in Antioch.

(b) Siapa yang bersamaku. Saudara-saudara yang bersama Paulus, dan memiliki pandangan yang sama dengan yang diungkapkan dalam surat ini, adalah saudara-saudari Kristennya di gereja di Antiokhia.

(c) Ke gereja-gereja. On his first missionary trip, Paul, accompanied by his good friend Barnabas, preached the gospel in the southern Galatian cities of Pisidian Antioch, Iconium, Lystra and Derbe (Acts 13:14, 51, 14:6). Paul’s preaching was so effective that the gospel “spread through the whole region” (Acts 13:49), leading to the conversion of “many disciples” (Acts 14:21). Paul and Barnabas appointed elders in the churches they had planted, and it was to these elders that this letter was sent.

Setelah Paulus meninggalkan Galatia, guru-guru yang buruk pindah ke sana. Mereka menambahkan pesan Paulus dan menyerang karakter Paulus. Mereka mengatakan kepada orang-orang percaya yang bukan Yahudi, “Kamu harus menjadi Yahudi dan menaati hukum agar Tuhan menerima kamu.” Ketika Paulus mendengar hal ini, dia menulis surat yang tegas kepada jemaat di Galatia.

Kita sebaiknya merenungkan alasan Paulus menulis surat ini. Bukan imoralitas atau penyembahan berhala yang mendorongnya, namun agama yang berdasarkan perbuatan dan ritual. Yudaisme adalah agama Perjanjian Lama, namun tidak boleh disamakan dengan Injil Kristus. Agama yang menawarkan jalan menuju Tuhan yang ditandai dengan perbuatan baik dan menepati janji merupakan ancaman besar terhadap pesan rahmat. Ini mungkin terdengar alkitabiah, tapi ini adalah jerat bagi jiwa. Itu akan menyebabkan Anda mengandalkan diri sendiri dan bukan pada Tuhan. Paulus menulis untuk mengungkap kepalsuan ini, dan untuk mengingatkan jemaat Galatia bahwa mereka tidak perlu bekerja untuk apa yang telah mereka miliki di dalam Kristus.

(d) Galatia was a mountainous region located in the center of modern-day Turkey. Galatia was named after the Thracian Gauls who migrated there in the third century BC. Paul passed through southern Galatia at least three times on his travels; first when he visited Pisidian Antioch, Iconium, and Derbe (Acts 13:14ff), and then again on two later trips (Acts 16:6, 18:23).

Galatia 1:3

Kasih karunia dan damai sejahtera dari Allah Bapa kita dan Tuhan Yesus Kristus,

(sebuah) Kasih karunia untukmu. Paulus memulai semua suratnya dengan salam ramah ini (lihat masuk for Rom. 1:7). Yet by Paul’s affectionate standards, this is an abrupt opening. He does not call the Galatians faithful saints, as he does with the Ephesians (Eph. 1:1) and the Colossians (Col. 1:2). Nor does he thank God for them, as he does with the Romans (Rom. 1:8), the Philippians (Php. 1:3), and the Thessalonians (1 Th. 1:2). Even the confused Corinthians received a warmer greeting than this (1 Cor. 1:4). Paul has no praise for the Galatians, and in verse six we find out why.

(b) Damai dari Tuhan. Anugerah mencakup seluruh nikmat Tuhan, sedangkan kedamaian adalah buah dari penerimaan rahmat-Nya. Seseorang yang bersandar pada perbuatannya dan bukan pada kasih karunia-Nya akan mengalami sedikit kedamaian, karena masih banyak lagi yang harus dilakukan.

(d) Yang mulia. Kata aslinya (kyrios) means the One who is supreme above all rule, authority, power, and dominion (Eph. 1:19). Jesus is not merely a teacher or historical figure. He is the exalted Son of God, and his Name is above all names (Php. 2:9). Like Paul, true preachers reveal Jesus as Lord of all. Five times in his letter Paul refers to Jesus as Lord, the One who is supreme above all (Gal. 1:3, 19, 5:10, 6:14, 18).

(e) Yesus Kristus; Lihat masuk for Gal. 1:1.

Galatia 1:4-5

yang menyerahkan diri-Nya untuk dosa-dosa kita agar Dia dapat menyelamatkan kita dari zaman yang jahat ini, sesuai dengan kehendak Allah dan Bapa kita, kepada siapa kemuliaan sampai selama-lamanya. Amin.

(sebuah) Menyerahkan diri-Nya untuk dosa-dosa kita. Jesus did not give us rules to follow or steps to success. He gave himself. Whatever your need, whether it is for love, forgiveness, acceptance, or salvation, your rich supply is found in Christ (Php. 4:19). Jesus gave himself for you because he loves you (Gal. 2:20).

(b) Dosa. Although Paul talks much about sin in his other letters, and especially in the middle chapters of Romans, the subject barely figures in his letter to the Galatians. Nor is salvation directly mentioned. (It is alluded to in Gal. 1:4, 2:20 and 3:13.) In this letter his focus is on faith, righteousness, and the new life that is ours in Christ.

(c) Menyelamatkan. Christ’s rescue of humanity is framed in the language of a new Exodus. Just as God rescued Israel from Egypt, the Son of God rescued us from slavery to sin. He redeemed and rescued us so that we might be adopted by faith into his family. “You were slaves. Now you are sons” (see Gal. 4:7–8).

Who rescued us? In this verse Paul credits Jesus as the Rescuer, but in Colossians he says the Father rescued us (Col. 1:13). It was a team effort. Our salvation was instigated by the Father and fulfilled in the Son (Eph. 1:3–5, 1 John 4:14).

(d) Hadirkan zaman yang jahat. The present era where Satan, a.k.a. “the god of this age,” a.k.a. “the prince of the power of the air,” retains some influence (2 Cor. 4:4, Eph. 2:2). “The days are evil” because we live in dark times (Eph. 5:16). Although Satan was defeated and disarmed at the cross (Col. 2:15, Heb. 2:14), his influence persists wherever the light of the gospel does not shine. Darkness reigns in any environment characterized by fear and unbelief (1 John 5:19). The present evil age exists side by side with the kingdom age, and will end when Christ returns in glory. See masuk for Matt. 12:32.

(e) Kehendak or purpose of God. God’s rescue plan was determined in advance (Eph. 1:4).

(f) Ayah; Lihat masuk for Gal. 1:1.

(g) Kejayaan. Segala pujian, kehormatan, keagungan dan kemegahan. Melihat masuk for Matt. 6:13.

(h) Amin, or “so be it.” In the New Testament, the word amen typically concludes expressions of praise and prayers to God (Matt. 6:13, Rev. 7:12). See also the masuk for Matt. 6:13.

Galatia 1:6

Saya heran bahwa Anda begitu cepat meninggalkan Dia yang memanggil Anda oleh kasih karunia Kristus, untuk Injil yang berbeda;

(sebuah) Terkagum-kagum. As their spiritual father, Paul was astonished and dismayed to learn that the Galatians were turning away from the Lord. “You have been severed from Christ” (Gal. 5:4). His heartbreak for them was matched by his anger towards those who led them astray. “May they be accursed!” (Gal. 1:8).

(b) Dengan cepat meninggalkan. Jemaat Galatia tidak bermaksud meninggalkan Tuhan, namun hal ini merupakan akibat dari mendengarkan pesan yang bukan Injil Kristus.

(c) Ditelepon. Through the gospel of Christ, God called you out of darkness and you responded (1 Pet. 2:9). God calls all of us to himself, Jew and Gentile alike (1 Cor. 1:24). Not everyone responds to his call, but those who do are known as panggilan Yesus Kristus (Rom. 1:6). Life is defined by our response to the call of God.

(d) Berkah menangkap niat baik, kasih setia, dan perkenanan Allah yang diberikan secara cuma-cuma kepada kita agar kita dapat mengambil bagian dalam kehidupan ilahi-Nya. Kasih karunia adalah bantuan supernatural yang memberdayakan Anda untuk menjadi seperti yang Tuhan kehendaki.

Kasih karunialah yang membuat kabar baik kabar baik. A gospel without grace is no gospel at all, for it is grace that saves us (Acts 15:11, Eph. 2:8, 2 Tim. 1:9), forgives us (Eph. 1:7), justifies us (Rom. 3:24, Tit. 3:7), declares us righteous (Rom. 5:17, 2 Cor. 5:21), and raises us to new life (Eph. 2:5). In the letter to the Galatians, the manifold grace of God is portrayed at least three ways: (1) in the sacrificial love of Christ (Gal. 1:4, 2:20), (2) in our adoption into God’s family (Gal. 3:26, 4:6), and (3) in the many blessings and promises through which God empowers us to live as sons and heirs (Gal. 3:9, 29, 4:28).

(e) Injil yang berbeda is not good news. It’s any message that puts price tags on the love of God and nullifies the grace of Christ. In context, Paul is referring to the graceless message of the law. “You are seeking to be justified by law” (Gal. 5:4). Like some Christians today, the Galatians had come to God through grace, but were now embracing law. Does grace need to be balanced with law? Paul offers an emphatic answer: grace and law don’t mix. To live under law is to fall from grace (Gal. 5:4).

SEBUAH berbeda or false gospel can be contrasted with the true gospel of Christ. This is one of several contrasts Paul makes in his letter. He also contrasts; law vs faith (Gal. 2:16, 3:2, 5, 12); spirit vs flesh (Gal. 3:3, 5:16–17, 24–25, 6:8); blessed vs cursed (Gal. 3:9–10); slaves vs sons (Gal. 4:1, 7, 22–23, 31); freedom vs slavery (Gal. 5:1), spirit vs law (Gal. 5:18). Paul draws these lines to show there is no overlap between the truth of the gospel and the counterfeits we may face. Galatians is a very black and white letter because your freedom is at stake.

(f) Injil; lihat ayat berikutnya.

Galatia 1:7

yang sebenarnya bukan yang lain; hanya ada beberapa yang mengganggu Anda dan ingin memutarbalikkan Injil Kristus.

(sebuah) Bukan yang lain. Tidak ada Injil lain. Tidak ada satu Injil untuk orang Yahudi dan satu lagi untuk orang bukan Yahudi. Yang ada hanyalah Injil Kristus.

(b) Beberapa orang yang mengganggu Anda. Some teachers were telling the Galatian believers to adopt Jewish laws and customs such as circumcision (Gal. 6:12). They were adding old covenant law to new covenant grace, and leaving the believers unsettled and bound. Paul refers to these law teachers as “false brothers” (Gal. 2:4) and “the party of the circumcision” (Gal. 2:12). He has encountered their kind in Antioch (Acts 15:1) and Jerusalem (Acts 15:5), and he will meet them regularly in his travels abroad (e.g., Acts 17:13, 20:3).

(c) Mengganggumu. Mereka yang mengkhotbahkan hukum membuat Anda kesusahan dan tidak tenang. Mereka mengatakan hal-hal yang membingungkan seperti, “Kamu memerlukan kasih karunia dan hukum,” atau “Kamu diselamatkan oleh kasih karunia tetapi dipelihara melalui ketaatan yang sah,” atau “Allah memberi kita kasih karunia agar kita dapat memenuhi hukum.” Pesan-pesan yang kacau ini adalah penyebab banyak kebingungan di dalam gereja.

Panggilan untuk menyeimbangkan kasih karunia dan hukum adalah ajaran yang berbahaya! Percayalah dan Anda akan mengutuk apa yang telah diberkati Tuhan. Anda akan memisahkan diri Anda dari Kristus dan jatuh dari kasih karunia. Anda akan menjadi suam-suam kuku seperti orang Laodikia dan tidak memiliki kasih seperti orang Efesus. Anda tidak dapat menggabungkan tuntutan hukum yang mematikan dengan anugerah Allah yang memberi kehidupan. Anda tidak bisa berjalan dengan daging dan iman. Itu salah satu atau yang lain, bukan keduanya.

(d) Memutarbalikkan. Kata kerja aslinya (metastrepho) means to pervert or turn around. A perverted gospel will turn you away from Jesus and cause you to focus on other things such as law-keeping, dead works, manmade traditions, philosophies, myths, genealogies, conspiracies, and angels (Gal. 3:3, Col. 2:8, 18, 21–22, 1 Tim. 1:4).

Bacaan lebih lanjut: "Bagaimana kita memutarbalikkan Injil?”

(e) Injil. Kata aslinya (euaggelion) means good news or glad tidings. It does not mean bad news. By definition, any gospel that leaves you fearful of an angry and judgmental God is no gospel at all. The gospel that Paul proclaims is undiluted good news. It is the happy announcement that God loves us so much that he sent his Son to rescue and redeem us, so that we might become sons of God (Gal. 1:4, 4:5).

(f) Injil Kristus. Injil Kristus adalah kabar baik rahmat Kristus (lihat ayat sebelumnya). Ini adalah pernyataan kasih Bapa yang tanpa syarat yang datang kepada kita melalui Putra. Melalui Yesus, Tuhan menyatakan, “Aku mencintaimu, Aku ada di pihakmu, dan Aku ingin bersamamu selamanya.”

There is only one gospel, the gospel of Christ. However, Paul had many names for the one-and-only gospel, including: the gospel of Christ (Rom. 15:19, 1 Cor. 9:12, 2 Cor. 2:12, 9:13, 10:14, Php. 1:27, 1 Th. 3:2), the gospel of God (Rom 1:1, 15:16, 2 Cor. 11:7, 1 Th. 2:2, 8, 9), the glorious gospel of the blessed God (1 Tim. 1:11), the gospel of his Son (Rom 1:9), the gospel of the glory of Christ (2 Cor. 4:4), the gospel of your salvation (Eph. 1:13), the gospel of peace (Eph. 6:15), and the gospel of the grace of God (Acts 20:24).

Lihat masuk untuk Injil.

Galatia 1:8

Tetapi sekalipun kami, atau seorang malaikat dari surga, memberitakan kepadamu injil yang bertentangan dengan apa yang kami beritakan kepadamu, terkutuklah dia!

(sebuah) jika kita. “Jika saya memberitakan sesuatu selain Injil Kristus, abaikan saja saya.”

(b) Malaikat. Angels are spiritual beings whose home is in heaven (Mark 12:25).

Pesannya lebih besar dari pada pembawa pesan. Anda mungkin sedang mendengarkan pengkhotbah terhebat di dunia atau malaikat dari ruang takhta Allah, namun jika pesan mereka berbeda dari Injil Kristus, mereka sedang berkhotbah. Injil yang lain, yang sama sekali bukan Injil.

(c) Injil sebaliknya. A “gospel” contrary to the gospel of Christ is any message that distracts you from Jesus and his finished work. If you are hearing that you need to study more, pray more, and do more to please the Lord or earn his favor, you are hearing a contrary gospel. Heed this sort of message and you will fall from grace, lose your freedom, and become estranged from the Lord (Gal. 5:1, 4).

(d) Apa yang telah kami khotbahkan. Paul preached the undiluted grace of Christ (Gal. 1:6). He did not preach kasih karunia ditambah hukum atau kasih karunia plus perbuatan. He preached grace alone, and this brought him into conflict with those who preached law (e.g., Acts 18:13).

(e) Terkutuk; lihat ayat berikutnya.

Galatia 1:9

Seperti telah kami katakan sebelumnya, maka sekarang saya katakan lagi, jika ada orang yang memberitakan Injil kepada kamu yang bertentangan dengan Injil yang kamu terima, terkutuklah dia!

(sebuah) Seperti yang telah kami katakan sebelumnya. “Izinkan saya mengulanginya untuk penekanan.”

(b) Injil sebaliknya; lihat ayat sebelumnya.

(c) Diterima. To receive is to believe. It’s hearing the gospel with faith, and believing it in your heart that Jesus is the Risen Lord (Rom. 10:9–10, Gal. 3:2). The chief takeaway of the new covenant is to receive or believe the gospel of Christ. “We have believed in Christ Jesus” (Gal. 2:16).

(d) Terkutuk. Kata benda aslinya (laknat) can be interpreted as cursed, banned, or cut off. When Paul wished he could be accursed from Christ for the sake of his Jewish brothers (Rom. 9:3), he meant cut off, condemned, and doomed to destruction.

The gist of Paul’s message is plain: have nothing to do with those who preach another gospel. Don’t listen to those who mix grace with law. Don’t download their messages, read their books, or watch their videos. Don’t let anyone hinder you from obeying the truth (Gal. 5:7).

Galatia 1:10

Karena apakah saya sekarang mencari perkenanan manusia, atau Tuhan? Atau apakah saya berusaha untuk menyenangkan pria? Jika saya masih berusaha untuk menyenangkan manusia, saya tidak akan menjadi hamba Kristus.

(sebuah) Mencari bantuan. “Apakah saya mencoba menjadi populer? Apakah saya berkhotbah untuk menarik pengikut dan membangun reputasi saya? Apakah aku mencoba membuat diriku terkenal seperti orang-orang yang merayumu?”

(b) Tolong kawan. A true minister of the gospel serves for the pleasure of the Lord and not the praise of men. Unlike the law teachers who sought the affirmation of their peers (see Gal. 6:12), Paul served the Lord.

Although we are free in Christ (Gal. 5:1) and sons of God (Gal. 4:6), we serve in the name of Christ so that the orphans and slaves of this world might come to know their heavenly Father. Like the Son of God who took the form of a bondservant (literally a budak; Php. 2:7), we are the sons who serve. See masuk untuk Rm. 1:1.

Galatia 1:11

Karena saya ingin Anda tahu, saudara-saudara, bahwa Injil yang saya khotbahkan bukanlah menurut manusia.

(sebuah) Saya ingin Anda mengetahuinya. Biarkan aku mencatatnya.

(b) saudara-saudara. Dalam Perjanjian Baru, kata saudara biasanya mengacu pada saudara dan saudari Kristen. Itu saudara sejati dapat dikontraskan dengan ras palsu who had infiltrated the church (Gal. 2:4).

(d) Tidak menurut manusia. Tampaknya ada yang mengatakan bahwa Paulus mendengar Injil secara langsung, atau bahwa ia mengambilnya di Yerusalem (lihat ayat berikutnya). Paulus membantah tuduhan ini.

Galatia 1:12

Sebab aku tidak menerimanya dari manusia dan aku juga tidak mengajarkannya, melainkan aku menerimanya melalui wahyu Yesus Kristus.

(sebuah) Saya juga tidak mengajarkannya. Paulus menerima Injil langsung dari Tuhan. Dia tidak membaca atau mempelajarinya di bawah bimbingan seorang guru atau rasul.

Paul had an extensive education (Gal. 1:14). He was trained in the Law of Moses, and he was familiar with the Messianic prophecies. Yet none of that training helped him see Christ. It was only after his encounter with the Lord on the road to Damascus that he began to understand the gospel.

(b) Sebuah wahyu is when something unseen becomes disclosed or unveiled. A spiritual revelation is a truth about the character and purposes of God that is revealed to you by the Holy Spirit. All spiritual truth dawns by revelation and is received in our spirits (1 Cor. 2:14).

Kita berbicara tentang Jalan Paulus ke Damaskus konversi padahal sebenarnya itu adalah Jalan Damaskus wahyu (Acts 9:3–6). Like every devout Jew, Paul was longing for the Messiah. On the road to Damascus, the Messiah was unveiled and his prayers were answered.

Paul had heard of Jesus before, but for as long as he lived under the law, his heart was veiled to the truth (2 Cor. 3:14–16). When Jesus confronted him on the Damascus Road, Paul cried out, “Lord,” and the veil was taken away (Acts 9:5).

Galatia 1:13

Sebab kalian telah mendengar tentang cara hidupku dahulu dalam Yudaisme, bagaimana aku menganiaya gereja Tuhan tanpa batas dan berusaha menghancurkannya;

(sebuah) Anda telah mendengar. Paul’s reputation as a relentless hunter of Christians was well-known. His testimony of who he was and how God changed him often served as a prelude to his preaching of the gospel (e.g., Acts 22:3ff, 26:4ff).

(b) agama Yahudi. The Jewish faith or religion. As a Jew, Paul had pursued a kind of righteousness that was based on keeping the law (Php. 3:5–6). He abandoned this quest when he realized that no one can be justified through the law (Gal. 3:11).

(c) Menganiaya gereja. Paul had been a blasphemer and a violent man (1 Tim. 1:13). He zealously persecuted the church, sending innocent men and women to prison and death (Acts 22:4, 26:10–11). His deeds were so evil that he considered himself the foremost, or worst, of sinners (1 Tim. 1:15). Paul’s testimony is a great comfort to all who have done bad things. If God can redeem the worst of the worst, he can redeem anyone.

(d) Luar biasa. “I was excessive and merciless.” Paul was relentless in his quest to destroy the church (Acts 8:3). Nothing could stop him except the intervention of the Lord.

(e) Menghancurkan. Mereka yang melancarkan perang salib agama hanya puas dengan kehancuran musuh-musuh mereka. Sama seperti Firaun berusaha membunuh bayi Musa, dan Herodes berusaha membunuh bayi Yesus, misi Paulus adalah melenyapkan gereja yang masih bayi.

Galatia 1:14

dan aku mengalami kemajuan dalam Yudaisme melampaui banyak orang sezamanku di antara orang-orang sebangsaku, dan menjadi lebih bersemangat terhadap tradisi leluhurku.

(sebuah) Kemajuan dalam Yudaisme. Di kehidupan sebelumnya, semangat Paulus terhadap hukum dan penganiayaan terhadap gereja telah membuatnya mendapatkan pengakuan dari para pemimpin agama Israel.

(b) agama Yahudi; lihat ayat sebelumnya.

(d) Sangat bersemangat. Paul was a zealous member of the Pharisees, the strictest sect of Judaism (Acts 26:5). The Pharisees sought to purge the world of godlessness and, in this pursuit, Paul had no equal. He was beyond zealous and more than ready to kill in the name of God (Acts 22:4, 26:10).

(e) Tradisi leluhur. The teachings of Jewish teachers and sages that had been orally handed down from father to son. Jesus rebuked the Pharisees and scribes for emphasizing these traditions over the commandment of God (see Matt. 15:3).

Galatia 1:15

Tetapi ketika Allah, yang telah mengeluarkan aku sejak dari kandungan ibuku dan memanggilku karena kasih karunia-Nya, berkenan

(sebuah) Pisahkan aku. One of the accusations made against Paul was that he was ignorant of Jewish teachings. Paul responds by saying he was extremely zealous for Jewish traditions (see previous verse). To demonstrate his knowledge of Judaism, he peppers his letter with phrases lifted from the prophets. Being “set apart from his mother’s womb” comes from Isaiah and Jeremiah (Is. 44:2, 24, Jer. 1:5). When he wonders whether he had “run in vain” (Gal. 2:2), he is quoting the words of the Lord as recorded by Isaiah (see Is. 49:1–4).

(b) rahim ibu. God’s purpose for our lives is established before we are born. It is written into our members. Every one of us has been called to reveal the grace of God in some unique way. God designed Paul to be a tireless preacher of the gospel, a man who would not quit when the going got tough or when friends abandoned him (Eph. 3:7–8).

(c) Menelepon saya. Tuhan mempunyai panggilan atau tugas yang kudus bagi kita masing-masing. Paulus dipanggil oleh Tuhan untuk melakukan sesuatu yang belum pernah dilakukan – memberitakan Injil kepada bangsa-bangsa bukan Yahudi (lihat ayat berikutnya). Panggilan ini sepenuhnya bertentangan dengan apa yang Paulus pikir harus ia lakukan dalam hidupnya (menganiaya orang-orang Kristen).

(d) rahmat-Nya. The call of God on your life does not depend on your training or performance, but rests on his own purpose and grace (2 Tim. 1:9). Many of the heroes of faith listed in Hebrews 11 were formerly murderers and adulterers.

You are neither qualified nor disqualified by your past. If God’s call was based on our merits, Paul would have been damned, for he persecuted the Lord himself (Acts 9:4). Yet God was pleased to choose Paul, the very worst sinner, to be his ambassador of grace.

(e) Senang. Bapa surgawi kita sangat senang menyatakan Putra-Nya kepada kita (lihat ayat berikutnya).

Galatia 1:16

untuk menyatakan Putra-Nya di dalam diriku agar aku dapat memberitakan Dia di antara bangsa-bangsa bukan Yahudi, aku tidak langsung berkonsultasi dengan darah dan daging,

(sebuah) Singkapkan Putranya di dalam diriku. Pewahyuan bahwa Yesus adalah Anak Allah diterima dalam batin Paulus, atau rohnya.

It was not the light from heaven that changed Paul, but the light God shone in his heart. The moment Paul believed that Jesus was Lord, he was born again. He became a new man with a new message of the new creation. “Christ lives in me” (Gal. 2:20). God was no longer di luar sana, Tetapi dalam diriku.

(b) Putra. Yesus mempunyai banyak gelar, namun hubungan-Nya dengan Allah Bapalah yang mendefinisikan Dia; melihat masuk for Gal. 2:20.

(d) Daging dan darah. People. At first, Paul did not tell anyone about his encounter with the Lord. He needed time with God to process the 180-degree shift in his theology. Besides, who was he going to tell? If he had gone back to his friends in the Sanhedrin, they might’ve stoned him like they had done to Stephen (Acts 7:57–58).

Galatia 1:17

aku juga tidak pergi ke Yerusalem menemui para rasul sebelum aku; tapi aku pergi ke Arab, dan kembali lagi ke Damaskus.

(sebuah) Yerusalem was the birthplace of the New Testament church. Although many of the believers had fled Jerusalem on account of persecution, the original apostles still lived there (Acts 8:1). At first, Paul did not go and visit them.

(b) Rasul sebelum aku. Those who were apostles before Paul included the original Twelve (see Matt. 10:2) minus Judas, plus a few who had been added to their number (e.g., Matthias (Acts 1:26) and James, the Lord’s brother (Gal. 1:19)).

(c) Arab was the Roman province of Arabia Petraea that lay south of Damascus and extended along the east bank of the Jordan down to the Sinai Peninsula (Gal. 4:25).

Paul travelled to Arabia for reasons unknown. Perhaps he wanted to visit Mount Sinai and have a long talk with God (Gal. 4:25). If so, he was retracing the path trodden by Elijah when he went to Mount Horeb, a.k.a. Mount Sinai (1 Kgs. 19:8). After an undetermined time in the desert, Paul returned to Damascus.

(d) Damaskus berjarak sekitar 150 mil timur laut Yerusalem. Ini adalah salah satu kota tertua di dunia dan merupakan ibu kota Suriah modern.

Paul had left Damascus after his life was threatened (Acts 9:23–24). Why did he return? Perhaps it was because he had no place else to go. The only Christian friends he had lived in Damascus.

Galatia 1:18

Lalu tiga tahun kemudian aku pergi ke Yerusalem untuk berkenalan dengan Kefas, dan tinggal bersamanya selama lima belas hari.

(sebuah) Tiga tahun setelah dia bertemu Tuhan di Jalan Damaskus, Paulus kembali ke Yerusalem sebagai manusia yang telah berubah.

(b) Yerusalem. This was the first of at least five visits Paul made to Jerusalem after meeting the Lord (Acts 9:26). On his second visit to Jerusalem, he and Barnabas brought funds for famine relief from the church in Antioch (Acts 11:27–30). On his third visit, Paul attended the Jerusalem Council that was convened to settle the issue of whether believers needed to be circumcised (Acts 15:1–4). His fourth visit to Jerusalem came at the end of his third missionary trip (Acts 18:22), and his fifth visit resulted in his arrest and imprisonment (Acts 21:17ff).

According to Luke’s account, Paul went to Jerusalem to join the church but the terrified Christians did not want to have anything to do with him (Acts 9:26). But Barnabas, who may have had a prior acquaintance with Paul, vouched for him and took him to meet Peter and James (Acts 9:27).

(d) Kefas, yang berarti batu, was the Aramaic name given by the Lord to Simon Peter (John 1:42). Just as Paul was known in the Jewish world by his Jewish name Saul (Acts 13:9), Peter was known in Jerusalem as Cephas. In this letter, Paul refers to Simon Peter as Cephas four times (Gal. 1:18, 2:9, 11, 14), and Peter two times (Gal. 2:7, 8).

(e) Tinggal bersamanya. Kefas, atau Petrus, menerima Paulus sebagai saudara di dalam Tuhan. Ini adalah rincian yang penting karena para pengajar hukum mungkin mengklaim bahwa Paulus dan Petrus adalah saingan dalam memberitakan Injil yang berbeda.

(f) Lima belas hari. Paul’s first visit to Jerusalem was brief but memorable. After meeting Peter and James (see next verse), he began preaching boldly about the Lord all over the city. This so angered the Greek-speaking Jews that they tried to kill him. To preserve Paul’s life, his Christian brothers took him to Caesarea and put him on a ship bound for Tarsus (Acts 9:28–30).

Galatia 1:19

Tetapi aku tidak melihat rasul-rasul yang lain selain Yakobus, saudara Tuhan.

(sebuah) aku tidak melihat. At first, Paul only met two of the Jerusalem apostles, Peter and James, and then only briefly. This undermines any accusation that he had been trained by the men who had been with the Lord. Paul’s gospel was not received second hand (Gal. 1:12).

(b) Rasul; Lihat masuk for Gal. 1:1.

(c) James. In the New Testament there are three apostles named James: James the son of Zebedee and James the son of Alphaeus were part of the original Twelve (Matt. 10:2–3), but this is the apostle traditionally known as James the Just, the step-brother of Jesus (Matt. 13:55, Mark 6:3).

As a young man, James did not believe that Jesus was the Messiah (John 7:5). The risen Lord appeared to James (1 Cor. 15:7), and it seems this was a life-changing encounter, just as it was for Paul. James the unbeliever became the leader of the church in Jerusalem (see Acts 15:13–21, 21:18, Gal. 2:9). According to Josephus, James was martyred for his faith by the Sanhedrin in AD62 (Barang antik, 20.9.1).

Galatia 1:20

(Sekarang, melalui tulisan saya kepada Anda, saya meyakinkan Anda di hadapan Allah bahwa saya tidak berbohong.)

(sebuah) Apa yang saya tulis. “Kesaksian saya yang baru saja saya bagikan mengenai cara hidup saya yang lama (ayat 13–14), wahyu Yesus Kristus yang diberikan langsung kepada saya oleh Allah (ayat 11–12 dan 15–16), dan pertemuan awal saya dengan para rasul di Yerusalem (ayat 18–19).”

(b) aku tidak berbohong. Menanggapi tuduhan apa pun bahwa ia adalah guru palsu, Paulus menyatakan di hadapan Allah bahwa ia mengatakan kebenaran.

Galatia 1:21

Lalu aku pergi ke daerah Siria dan Kilikia.

(sebuah) Kemudian. Paul was forced to leave Jerusalem because the Greek-speaking Jews were conspiring to kill him (Acts 9:29–30). After leaving Jerusalem, Paul returned to his native home of Tarsus in the province of Cilicia (Acts 22:3). Paul stayed in Tarsus for about a decade before Barnabas came looking for him and brought him to Antioch in Syria (Acts 11:25–26).

(b) Suriah adalah sebuah provinsi Romawi yang terletak di sebelah utara Yudea. Pada zaman Perjanjian Baru, ibu kotanya adalah Antiokhia (lihat masuk for Gal. 2:11).

(c) Kilikia was a province in south-eastern Asia Minor (present-day Turkey), located between Pamphylia and Syria. After he relocated to Antioch, Paul did not return to his native province until his second missionary journey (Acts 15:41).

Galatia 1:22

Aku masih belum dikenal oleh gereja-gereja di Yudea yang ada di dalam Kristus;

(sebuah) Saya masih belum diketahui. On his first return to Jerusalem, Paul stayed only fifteen days (Gal. 1:18). This was not long enough for him to become personally known to the churches of Judea.

(b) Gereja… di dalam Kristus. Sejak kata asli untuk gereja (ekklesia) can be interpreted as a public assembly (e.g., Acts 19:32, 39, 41, Heb. 12:23), Paul clarifies that he is referring to Kristen assemblies (see also Rom. 16:16, 1 Th. 2:14). Most of the time when referring to the church, Paul does not make this distinction.

Galatia 1:23

namun hanya saja, mereka terus mendengar, “Dia yang pernah menganiaya kami, kini memberitakan iman yang pernah ia coba hancurkan.”

(sebuah) Mereka terus mendengar. Umat Kristen di Yudea mungkin belum pernah melihat Paulus secara langsung, namun mereka dihebohkan dengan cerita-cerita tentang transformasi dramatisnya. Reputasinya sebagai seorang penganiaya yang berubah menjadi pengkhotbah semakin meningkat.

(b) Khotbah. Paulus memberitakan kabar baik tentang Kristus.

Kata asli dakwah (euaggelizo) erat kaitannya dengan kata Injil atau kabar baik (euaggelion). Paulus menggunakan tiga kata berbeda untuk berkhotbah. Sebagai tambahan euaggelizo, or evangelizing (Gal. 1:8, 9, 11, 16, 23, 4:13), he uses proeuaggelizomai, which means to proclaim the good news in advance (Gal. 3:8), and kerusso, yang berarti untuk memberitakan (Gal. 2:2, 5:11).

(c) "Kepercayaan" is another name for the gospel of Christ (Acts 6:7). The label refers to the faith all believers have in Christ Jesus (Eph. 1:15). Paul was encouraging people to join the household of the faith by believing in Jesus.

(d) Menghancurkan; Lihat masuk for Gal. 1:13.

Galatia 1:24

Dan mereka memuliakan Tuhan karena aku.

Memuliakan Tuhan. Umat Kristen Yudea memuji Tuhan atas transformasi yang Dia lakukan dalam diri Paulus. Orang yang paling berdosa di dunia dan menjadi momok bagi gereja telah menjadi duta Yesus, kesaksian yang berjalan dan berbicara tentang kasih karunia Allah yang radikal.

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Galatia 1