До галатів 1:10

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.

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).

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…

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…

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).