Not, Neither, But
When Paul wrote to
the Galatians, he was writing to people who were struggling with false
teachings. As one of his methods in
writing the letter he used an approach of giving specifics. He identified a number of things by giving two
or three examples of the incorrect and then contrasted them with what was
correct. “Not this, neither that, but something else.” In most of his letters Paul frequently uses a
single negative (no or not) with an adversative (but)—“not this but that,” but in Romans,
1 Corinthians and Galatians we find the not,
neither, but form more frequently.
Surprisingly he does this more in Galatians than he does in the longer
letters of Romans and 1 Corinthians.
This is of special interest in Galatians because he applies it to
strategic statements about himself and the critical issue of circumcision.
“Paul, an apostle
not from men,
neither through a man,
but through Jesus Christ and God the
Father” (Gal. 1:1 CV).
Paul knew what it
meant to be an apostle from men. Paul
originally believed Jesus Christ was a false prophet and he hated His
followers. They were being disobedient
to the chief priest; were selling their properties; were living in common; were
upsetting the economy; and were generally calling teachings of Judaism into
question. Paul persecuted them. Paul went to the chief priest and received
authority from him to bind believers in Christ and bring them back to Jerusalem
to be judged by the Sanhedrin. Paul
began his intimate career with Christianity as an apostle of the priesthood—an
apostle originating from men.
from Christ was not bestowed upon him through the mediation of men. Judas had betrayed Christ and then committed
suicide. The eleven decided that a
replacement for Judas should be chosen.
So they selected two men from a much larger group who both were
qualified. They prayed for God’s
superintendence and cast lots, and the lot fell on Matthias. So Matthias was an apostle of Christ also,
but he became such through human mediation.
apostleship originated directly through Jesus Christ, and it was according to
the purpose of God’s will, to have a body which would be the beginning of the
new humanity under the headship of Jesus Christ. This called for the eliminating of divisions
in the flesh and the beginning of a new kind of life in the Spirit. And the apostleship of its herald was not
ordained by mortal men.
“For I am making known to you, brethren, as to the evangel which is
being brought by me,
that it is not in accord with man,
for neither did I accept it from a man,
nor was I taught it,
but it came through a revelation of
Jesus Christ” (Gal. 1:11-12 CV)
This time Paul
adds a third negative as he describes the source of his evangel: Not this, neither that, nor
something else, but something
completely new! Paul’s evangel was not
according to something human. Man comes
up with many ideas and teachings. Man develops
philosophies, theories, standards and laws, but Paul’s evangel is not based on
anything of human origin.
apostleship, he did not receive his evangel from a man. This does not mean that Jesus Christ is not a
man. But Christ is a glorified Man and
the Image of God. Paul uses this phrase
to distinguish Christ from even the wisest of mortal men.
Another point to
make here is the contrast Paul makes with the giving of the law. God called Moses up Mt. Sinai to receive the
law, and then Moses went down and gave the law to the multitude. The law was accepted by Israel through a
Paul had been
taught at the Pharisee’s best seminary in Jerusalem. He was taught by Gamaliel, a renowned teacher
of his day (Acts 22:3). He had learned a
great deal there about the law and customs of Judaism. He was a member of the conservative wing of
his day. Paul knew what it meant to be
taught by a great teacher. But Paul did
not go to school to learn the evangel he was teaching. He was not taught it by any normal means.
came through a revelation given to him by Jesus Christ. His mind was opened to receive truth that was
beyond human invention. His evangel is
based on the death of Christ for the sake of sinners. It is based on resurrection from the
dead. It is based on the fact that
believers can become sons of God by believing in Christ. This was revelation—not anything even
resembling human invention. That a man
can be just before God—an unattainable dream—graciously given as a gift to
“Now, when it delights God…to unveil His Son in me that I may be
evangelizing Him among the nations,
I did not immediately submit it to flesh and
neither came I up to Jerusalem to those
who were apostles before me,
but I came away into Arabia, and I
return again to Damascus” (Gal. 1:15-17 CV).
The “not” follows Paul’s pattern above with
his apostleship and evangel. He didn’t
go to men, he didn’t take instruction from men, and he didn’t submit himself to
a human authority. Paul stayed true to
the revelation he was given, and took time to think out and digest the news and
commission given to him.
The “neither” also follows his previous
pattern. He didn’t go to men, even those he knew
were apostles appointed by Christ Himself.
He includes the place, Jerusalem, here as the designated place for God’s
name to be established, but he avoids it for at least three years, showing that
it was not the location from which his commission issued.
But, instead he went into Arabia (1:17), an
area in which he locates Mt. Sinai (4:25) when speaking of Hagar and the
covenant of law and slavery. These
locations may be mentioned for the purpose of showing that his commission is
concerned with places outside of Israel.
So these first three sets of “not, neither, but” deal
with Paul’s apostleship, his evangel and his commission. His emphasis has been that all these elements
have a divine origin. He did not
originate any of these things himself, but they all came from God through
Is Paul’s Evangel the Same as that of the Twelve?
In the first two
chapters there are two statements that need to be understood without thinking
that they contradict each other. The
first is: “He who once was persecuting us, now is evangelizing the faith which
once he ravaged” (1:23). The second is:
“I have been entrusted with the evangel of the Uncircumcision, according as
Peter of the Circumcision” (2:7). Is
there a separate evangel, or, gospel for the uncircumcised—non-covenant—people of
the world from the evangel preached by the twelve to the circumcised—covenant
relationship—people of Israel? Or, when
the Jews rejoiced that Paul was now proclaiming “the faith which once he
ravaged,” does that mean his evangel was exactly the same as what the twelve
The evangel of
Jesus Christ went first to Jewish people.
The Messiah and His deliverance was a promise prophesied to the Jewish
nation. At Pentecost, upon hearing
Peter’s words, the people asked him what they should do. “Now Peter is averring to them, ‘Repent and
be baptized each of you in the name of Jesus Christ for the pardon of your
sins, and you shall be obtaining the gratuity of the holy spirit. For to you is the promise and to your
children, and to all those afar, whosoever the Lord our God should be calling
to Him’” (Acts 2:38-39 CV).
Notice that Peter
instructs those who believed that Jesus was the Messiah and was raised from the
dead (2:22-24; 32-33; 36) to repent and be baptized in order to receive the
gift of the Holy Spirit. This repentance
and baptism was an act of covenant renewal, just as it was in John the
Baptist’s preaching, and as the washing of clothes and confession at Sinai
initiated the covenant. The apostle Paul
was not called till a number of years after the Pentecostal outpouring, and
during this interim there were many Jewish people who believed in Christ, but
the nation as a whole, with its leaders, did not believe in Christ. Israel’s national probation and offer of the
kingdom was coming to an end.
1:13-14 Paul wrote: “In Whom [Christ] you [Gentile believers] also—on hearing
the word of truth, the evangel of your salvation—in Whom on believing also, you
are sealed with the Holy Spirit of promise (which is an earnest of the enjoyment
of our [Jewish believers] allotment.”
Notice that for the Gentiles God’s Spirit is given without baptism or a
specific act of repentance. This gift
comes upon belief in Christ. This change
accompanies the casting off of Israel as the chosen nation. With their covenant in abeyance, the covenant
renewal aspects of the evangel are dropped.
Now Jewish people as well as those of all nations may believe and be
saved without observance of the Jewish law and ritual. It is a day of grace.
deserving comment is that Paul emphasizes the idea of justification of
believers. Under covenant regulations,
trespasses of the covenant law could be pardoned or forgiven, but legally there
was no room for unrestricted justification.
There may be some synonymous use of these words, but differences in
meaning still remain. Justification
speaks of a relationship different from the Sinai covenant.
In the day when
the statement was made that the persecutor Paul was evangelizing the faith he
had ravaged, they were considering the primary element needed for the evangel:
faith in Jesus Christ, and the fact that their salvation was founded on His
faith. A Jewish believer could then
continue in Judaism and add faith in Christ to his or her life. For the people of the nations it was the
same: believe in Christ. But with the
casting off of the Jewish nation, our future expectation was changed from what
the Jewish expectation had been. Our
citizenship was transferred to heaven.
Things are different. But the
common element of faith in Christ has always been the same. God brought about these changes, while at the
same time keeping the basics simple for the common person—faith in Jesus
Christ, and salvation based on His faith.
Continuing with Paul’s Negatives Preceding an Adversative
A1 “We who are Jews by
nature, and not sinners of the
perceived that a man is not being
justified by works of law,
C1 except alone through the faith of
also believe in Christ Jesus
we may be justified by the faith of Christ
B2 and not by works of law;
A2 seeing that by works
of law shall no flesh at all be
justified” (Gal. 2:15, 16 CV).
A1, A2, B1 and B2
all have the negative not (ou), (given as no in A2). For the
adversative in C1 we have except alone
(ean mE) instead of but (alla),
but the change of expression serves the same purpose. “Jews by nature” and “sinners of the nations”
in A1 is balanced by “no flesh at all” in A2.
B1 and B2 both contain the words “not by works of law.” C1 and C2 both contain the words “the faith
of Christ.” The focal point, D, shows
belief in Christ Jesus to be the pivotal point for justification.
Paul’s use of
negatives continues with another slight variation in 3:28.
“…for you are all sons of God, through faith in Christ Jesus. For whoever are baptized into Christ, put on
in Whom there is no Jew nor yet Greek,
there is no slave nor yet free,
there is no male and female,
for all are one in Christ Jesus” (Gal.
Here we have
Paul’s same general approach but with a variation. There is no this nor that, there is no this
nor that, there is no this and that, because
all are something else. The word for, instead of the adversative but gives cause or reason instead of
making the contrast. The word for calls us back to the theme of faith
running throughout the letter.
“But what is the scripture saying? Cast out this maid and her son,
for by no means shall the son of the maid be
enjoying the allotment with the son of the free woman.
we are not children of the maid,
but of the free woman” (Gal. 4:30, 31 CV).
Here we have a
stronger negative, no means, followed
by the not, and in turn followed by
the adversative, but. To put this in perspective, Christ is the
promised seed. No one can reject Christ
and still enjoy the privileges promised to the seed. But believers are not the children of the
maid—believers are not the rejecters of Christ.
“For in Christ Jesus
neither circumcision is availing
but faith, operating through love”
(Gal. 5:6 CV).
“For in Christ Jesus
nor uncircumcision is anything,
but a new creation” (Gal. 6:16 CV).
When we look at
the first three occurrences of these double negatives followed by an
adversative, and compare them with the final three, we see Paul’s theme to be
continuous throughout. At first the
negatives are concerned with man in the flesh.
In closing the negatives include all mankind, but described under the
terms of covenant and non-covenant people.
Phil Scranton 2019