Overview of Chapter One:
Paul begins the epistle with a statement affirming his apostleship, a brief salutation, and then immediately launches into a gallant and urgent exhortation concerning the tragic results of churches’ departure from the truth of the Gospel that he had taught them. He then begins a monologue of his personal testimony verifying the authenticity of the source of the message which flows into chapter 2. Chapters 1 and 2 are personal in nature. Paul defends his authority and the origination of the Gospel that he preached.
Chapter One Text
1. Paul, an apostle, (not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead;)
2. And all the brethren which are with me, unto the churches of Galatia:
3. Grace be to you and peace from God the Father, and from our Lord Jesus Christ,
4. Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father:
5 To whom be glory for ever and ever. Amen.
1:1. Paul, an apostle, (not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead;)
Verses 1- 5 contain the introduction. Unlike our modern western-style of writing in which we put the writer's name at the end of the letter, the writer conveniently puts his name right at the beginning of the letter. Who is the writer? “Paul, an apostle,..” The first verse tells us that the human author is the Apostle Paul.
"Paul, an apostle..." An "apostle"[1] is one who is sent forth with a mission or a message. This term was specifically applied to the twelve and in a broader sense to several more. The original apostles and Paul were endowed with sign or miracle-working gifts such as healing, prophecy, etc., which confirmed their spoken ministry and authority (Acts 5:12-16; 28:8, 9; Heb 2:3, 4). Specific apostleship ended with the last apostle, John, and his revelation (ca A.D. 95-97) completed the written revelation from God (Rev. 22:18, 19).
Two requirements for apostleship were; to have seen the risen Messiah (1 Cor. 9:1; 1 Cor. 15:4-8), and to have been personally appointed by Jesus Himself (Acts 9:1-17; Acts 26:12-18). Paul fulfilled both of these requirements. Another study in itself is about those we hear today in the signs and wonders movement who do not meet these requirements, who falsely claim to be modern-day prophets and apostles and add to (or change) God's completed revelation. Please see the warning in Matt. 7:15-23 about false prophets who appear to be genuine "sheep" (v. 15, wolves in sheep's clothing), who perform miracles (v. 22) but who are eternally lost (v. 23).
The apostles, along with other gifted men, were given to the church, the body of Christ (Eph. 4:8-11) and were foundational in their function (Eph. 2:20). The apostles’ mission has been accomplished and we now have the completed revelation of God. The apostles spoke with the authority of God. We can’t do that. We must speak God's Word with the authority from and of God’s Word (Heb. 4:12).
Though we as believers are sent forth with a mission and a message, we are not labeled as apostles in the Bible. We are called "ambassadors" (2 Cor. 5:20). To us is committed the "word of reconciliation" (v. 19); the message of the substitutionary payment that Jesus made for us in order for us to have His righteousness and receive eternal life (v. 21).
An ambassador:
1. Represents his home country in a foreign land. (We are strangers and pilgrims here - 1 Peter 2:11, 12).
2. Is under orders of his own sovereign, not that of the land in which he resides. (We are to obey God and share the gospel to please Him. - 1 Thess. 2:4; Gal. 1:10; John 14:15; Matt. 5:16; Eph. 2:10).
3. Returns to his homeland when war is declared. (We will be taken up to be with Jesus before the 7 years of tribulation - 1 Thess:4:13-5:11).
“…(not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead;)”
Paul's apostleship and associated authority was not of men (plural) neither by man (singular) but was a direct revelation from Jesus Christ and God the Father who raised Jesus from the dead. This is also a reference to two other foundational doctrines: the deity of Jesus (He is different in form or person than God the Father but He is equal in authority and power. There is only one God - Deut. 6:4), and, also a reference to the miraculous event of the resurrection which necessarily had to occur in order for us to be eternally saved (1 Cor. 15:17, 18; Rom. 5:9).
Paul's apostleship was "...not of men," Of" (ἀπό - apo’) is the preposition of source or origin. Paul's apostleship did not come from any group of men. Neither the other apostles nor the leaders of the church at Antioch ordained him to be an apostle (cf. Acts 13:3). He wasn't voted in by the church.
Neither was Paul's apostleship received "by man." "By" (διὰ - dee-ah’): through, by way of, by means of, means or agency. He did not become an apostle through the ministry of Ananias who assisted him shortly after his conversion in Acts 9:17. He did not become an apostle through the ministry of Barnabas who introduced him to the church at Antioch as recorded in Acts 11:25, 26. His apostleship did not come from a group of men nor did it come through a human agency. It came as a gracious gift "by (διὰ - dee-ah’) Jesus Christ, and God the Father..." This is an example of God's sovereignty.
When we think of the 12 apostles, we sometimes think the terms to be synonymous with the 12 disciples. The 12 whom Jesus chose to train for 3 years happened to be both. "Disciple" or "disciples" is found 272 times in the Gospels and in Acts. The word "disciple" is not found later in the NT, but the concept is. A disciple (μαθητὴς - math-ay-tace’) is a pupil or learner of a teacher. In the NT culture, a disciple usually followed the teacher as he traveled about and taught.
In the Gospels, disciples are commonly found at 3 different levels: 1. Curious followers (including some unbelievers), 2. Convinced followers, and 3. Committed followers.[2]
Of the 29 occurrences of disciple/disciples in Acts, it seems to refer there possibly to believers in general, but these believers also seem to be of the "committed follower" type (Acts 11:26). We can only speculate why the term "disciple" is not used after the book of Acts, especially when Jesus told His disciples to "make disciples" (Matt. 28:19, 20). Perhaps it was due to the fact that we can now no longer physically and geographically follow Jesus around and learn of Him.
Discipleship in principle is still for us today. The epistles are replete with exhortations to obey God's Word and Paul even tells others to, "Be ye followers (or "imitators" - μιμητής - mim-ay-tace’) of me, even as I also am of Christ." (1 Cor. 11:1). Jesus said in John 14:15, "If ye love me, keep[3] my commandments." The gift of eternal life is free to us (Rom. 6:23) but discipleship is costly (John 8:31; Luke 9:23; 14:53). The cost is only temporary and the eternal reward is great (Luke 18:29, 30).
Significant error abounds concerning discipleship today. One extreme is that is that many Christians and many teachers who claim to be teaching the Bible discount obedience to God. We are "created in Christ Jesus unto good works" (Eph. 2:10). Titus 3:5 tells us, "This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men."
We see in Jesus' parting words to the twelve that discipleship includes obedience to His commands, "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen." (Matt. 28:19, 20). The first instance of "teach" is actually the verb form of "disciple. "[4] In other words, Jesus is saying to "disciple-ize" all nations. The second instance, "teaching" is the usual word used for teaching;[5] we are told to make disciples and teach disciples to obey His commands.
I believe that if these two verses were believed, understood, and applied by church leadership today, that there would be major modifications to and even elimination of many church procedures and programs. If this was to occur there also would also be great revival in our land.
The other prevalent doctrinal error concerning discipleship is the claim of some who advocate what is called Lordship salvation; that being a believer and being a disciple is synonymous —that you must make Jesus Lord of your life (be a disciple) in order to be eternally saved.
Lordship salvation is sometimes supported by the use of this syllogism:[6]
1. Major premise - A believer is a disciple.
2. Minor premise - A disciple is obedient to God.
3. Conclusion -Therefore a believer is obedient to God.
The fatal problem with this logic and its conclusion is that the major premise is untrue; all believers are not disciples even though they should be. John 6:60-66 records a situation in which some disciples are not believers. Also, remember Judas, a disciple who was lost ( Matt. 26:24; Luke 22:3).
|
The Differences between Salvation and Discipleship |
|
|
Salvation |
Discipleship |
|
Justification |
Sanctification |
|
By grace |
By works |
|
Through faith Free Christ’s love for me Christ’s commitment to me Christ’s cross for me Eternal life |
Through faithfulness Costly My love for Christ My commitment to Christ My cross for Christ Eternal rewards |
|
An unbeliever’s response |
A believer’s response |
|
Instantaneous |
Progressive |
|
NEW BIRTH |
CONTINUED GROWTH |
|
One condition |
Many conditions |
|
Inclusive |
Exclusive |
Chart is from an article found at http://www.faithalone.org/journal/1999ii/J23-99
Many of the verses offered to support this doctrine are those which are telling a believer how to become a disciple, not a lost person how to have eternal life. E.g. John 15:8, "Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples."
The teaching of Lordship salvation adds man's imperfect work (Isa. 64:6) to Jesus' finished work for our justification and therefore perverting this good news of salvation by grace through faith (See Gal. 1:6-9). The major thrust of Galatians combats this error.
2. And all the brethren which are with me, unto the churches of Galatia:
Those serving with Paul endorsed this message and greeted its recipients. We can only speculate who he is referring to as "the brethren which are with me." We conjecture that he could have been referring to his fellow church leaders at Antioch or Barnabas and others who were with him on the past missionary journey. The initial recipients of the letter were the churches of Galatia. These likely were the local assemblies that he established during his first missionary journey. He had evangelized, discipled, and founded churches in the area during his first missionary journey as recorded in Acts 13 and 14.
3. Grace be to you and peace from God the Father, and from our Lord Jesus Christ,
This greeting or very similar was used in all of Paul's epistles[7] and was also used by Peter and John. "Grace" (χαρις - khar’-ece) is used 7 times in Galatians and means "unmerited or undeserved favor, good will, loving-kindness, merciful kindness." It has sometimes been described by comparing it to mercy: Mercy is not getting what you deserve; Grace[8] is getting what you don't deserve. A helpful acronym is God's Riches At Christ's Expense.
"Grace" (חן - khane) is found 39 times in the KJV OT. The same Hebrew word is also translated "favour" 26 times. "Grace" is used 131 times in the NT; 91 of these occurrences are found in Paul's epistles. Paul's epistle to the Ephesians introduced the NT Church to us, perhaps he is also introducing a fuller concept of grace to us also.
A few of the functions of grace as shown in the NT are as follows:[9]
Grace is the basis for the gift of our salvation (Eph. 2;8 9).
"For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast."
Grace is the means of Godly Christian living (Titus 2:10-12).
"For the grace of God that bringeth salvation hath appeared to all men, Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world;"
Grace is the real issue in spiritual growth (2 Peter 3:18).
"But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and for ever. Amen."
Grace is the source of God-honoring Christian service (1 Cor. 15:10).
"But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me."
Grace is the focus of the Gospel message (Acts 20:24).
"But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God."
God wants every believer to be established in grace (Heb. 13:9).
"Be not carried about with divers and strange doctrines. For it is a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied therein."graber
Both in our justification and our sanctification, we are under grace, not law (Rom. 6:14).
"For sin shall not have dominion over you: for ye are not under the law, but under grace."[10]
We will emphasize the importance of the "grace" message throughout this study series because Paul, by the Holy Spirit's direction emphasizes it throughout the epistle.
"Grace be to you and peace..."
Many are seeking peace, but in real life, grace comes before peace. You cannot have true peace without God's grace. People are looking for peace but are looking for it in the wrong places.[11]
The Bible mentions at least two types of peace that relates to us: peace with God, and peace of God. Peace with God comes from believing in Jesus as our Savior. "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ" (Rom. 5:1). We have the peace of God by obedience to his commands: See Philippians. 4:4-9 and also the fruit of the spirit consisting partially of peace, later in this epistle (Gal. 5:22, 23). We have this God-given peace as we "walk in the spirit" (5:16). We will see later that this has to do with obedience to God's Holy Spirit as found in the Word of God.
"Grace be to you and peace from God the Father, and from our Lord Jesus Christ,"
Here Paul not only states the source of this grace and peace but he again affirms the unity and deity of Jesus[12] and God the Father. In verse one Paul asserts that his apostleship came from "Jesus Christ and God the Father..." with the emphasis on the work of God the Father, who raised him from the dead. In this verse he emphasizes the work of "our Lord Jesus Christ, Who gave Himself for our sins," as we shall see in the next verse.
4. Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father:
"...our Lord Jesus Christ, Who gave Himself[13] for our sins;..."Have you ever considered the price that God had to pay that we might be saved from the eternal judgment which we deserve? When God created the earth, which has intrinsic financial value beyond our comprehension, it didn't cost Him a nickel. He just spoke it into existence. When He paid the price for our salvation, it cost Him dearly. He willingly gave His own Son as the payment for our sin. 1 Cor. 6:19, 20 informs us that we "are bought with a price."
"What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s."
Since we are "bought with a price" and we are not our own, is it not a bit selfish and shortsighted to assume that we should just live our lives as we please? We should be seeking God's will for our lives, not our will. Is it not reasonable to assume that God knows what is best for us much better than we do? There are a number of verses which speak of the "will of God" for us. One passage is Romans 12:1, 2:
"I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God."
Among other things, this good, and acceptable, and perfect,[14] will of God passage is telling me that if we are not being transformed by the renewing our minds, that we are probably being conformed to this world.
The word "world" (αἰῶν - ahee-ohn’) in Galatians 1:4 and the following Rom. 12:2, could be better translated "age" or "period of time." It is the world at a given time; a period in the world's history." It is referring to the "present evil" age, not necessarily the physical earth.
"...according to the will of God and our Father:"
All this did not come as a surprise to our omniscient God and Father. Has it ever occurred to you that nothing ever occurs to God. He is all-knowing. He is not limited by time as are we (John 8:58). Although He created Adam innocent and without sin, God, in His sovereignty gave to both Adam and us a free will. Adam chose to sin and we choose to sin but we can also choose (Rev. 22:17) to believe in Jesus who paid for the sin of the whole world (I John 2:2). He knew ahead of time that we would need a Savior. He also made provision for our justification ahead of time (1 Pet. 2:18-20). It is His desire that we all be eternally saved (1 Tim. 2:3, 4).
5 To whom be glory for ever and ever. Amen.
The new believers in Galatia were in danger of robbing God of the glory due to Him. The false gospel of the Judaizers was already causing the Galatians to bicker and fight (5:13–15, 26). That certainly did not bring glory to God. In addition, unlike Paul, the Judaizers were seeking to receive glory themselves (cf. 6:12–14).[15]
The Gospel:
The next verse (v.6) contains the first of a number of references to the word, "gospel"[16] in Galatians. The definition of the word is simply "good news" and is translated "good tidings" in Luke 2:10 where the angels bring the good news of Jesus' birth to the shepherds.
We approach this controversial subject because it is central to the message of the epistle. In Galatians we are told that some would "pervert" the gospel (1:7) and that we invite God's judgment upon us if we "preach any other gospel" (1:8, 9). These poignant statements and others dictate that it is essential for us know what the gospel is in Galatians.
There is no dispute concerning the basic definition of the word as "good news." It also has been almost universally accepted in “Christendom” that the meaning of the word in Scripture is “the message which must be believed (or in some cases, accomplished) in order to receive eternal life.” The contention down through time has been concerning exactly what must be believed or done in order to receive eternal life; i.e. is the addition of man's works also necessary and if so, which ones? The Jerusalem council of Acts 15 (ca A.D. 50) was an early example of this conflict.
The majority of "Christendom" today would offer as the content of the gospel something similar to the following; repent of your sins and believe in Jesus, give your life to God, turn from your sins or at least be willing to turn from your sins, commit your life to Him, forsake all, give your heart to Jesus, ask Jesus into your heart,[17] ad nauseam. Some of these efforts may sound good on the surface and some may be beneficial to achieve, but every one of these additional requirements are adding man's efforts to Jesus' perfect payment for our sins and confirm that the adherents of these false messages do not believe the true message of John 3:16; believe in Jesus and receive everlasting life. This false message of faith-plus-works for eternal life is condemned in Galatians and throughout God's Word.
We receive eternal life by belief in Jesus; plus or minus nothing (John 3:16; 6:47; Acts 16:31). In Ephesians 2:8, 9, Paul informs the Ephesian believers that they had been saved "...by grace through faith and ...not of works..."). This is same message in different words. The Epistle to the Galatians defends this grace message and so do we. The apostolic conclusion of the previously mentioned Jerusalem council was that they did not have to keep the law to be saved as some had taught (Acts 15:5) but "...that through the grace of the Lord Jesus Christ we shall be saved,..." (Acts 15:11).
It would make sense that if we wanted to determine what was meant by the word "gospel" in Galatians that we should consider what Galatians says about this message. Many would agree that Galatians 2:16 summarizes this important message that we are to defend and proclaim to the lost:
"Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified."
This certainly describes accurately the good news that shows how we can be justified but is it the full extent of the gospel which Paul is addressing here? Later in chapter two and into chapter three there seems to be a transition into living the Christian life by grace also. We will address more on that when we get to that section. We believe that the Christian life lived by grace is also a "good news" principle which we are exhorted to defend and proclaim.
Usually when one is seeking a Bible definition of the gospel, the classic passage turned to is in the chapter known as "the resurrection chapter," 1st Cor. 15:1-4:
1. Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand;
2. By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain.[18]
3. For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures;
4. And that he was buried, and that he rose again the third day according to the scriptures:
It seems to be pretty clear that the definition of the "gospel " mentioned here is at least the death, burial, and resurrection of the Messiah. But is there more than that?
Some do not notice that verse 4 is not the end of the thought (or definition). This phrase begins a series or continuity of thoughts in verse 4 with "And that...." The following four verses also begin with the linking phrases "And that," "After that," and "Last of all." Each of these verses record instances of people witnessing the risen Messiah. The gospel here is more than just the death, burial, and resurrection of Jesus. It also consists of the record of multiple witnesses to the fact of the resurrection of Yeshua.
If these are facts that I must believe in order to become eternally saved, then I personally have a problem; Since I was a small child I was taught and believed that Jesus died, was buried, and rose again; but I also believed that I had to achieve some vague level of a righteous life or good works in order to be saved. I believed that Jesus died, was buried, and rose again to pay for sins but I was still lost. I had not believed in Jesus as per John 3:16; to give me everlasting life. But until years after I had believed in Jesus for eternal life, I had not even considered all the witnesses to the resurrection. Was I really saved? According to God's promises, I was and still am. The short doctrinal statement about Jesus is important and helps clarify the issue, but is not necessary for me to know or to believe in order to receive eternal life.
Consider also that most "Christian" religions and some of the false cults also believe in the death, burial, and resurrection but share the same fatal problem that I had; I had not yet believed in Jesus to be saved. I thought that my good works could somehow merit part of the payment for my sin. I knew that Jesus' payment for sin was necessary but I did not realize that it was sufficient.
Another problem that I have with the common interpretation of this passage, i.e. the death, burial, and resurrection of Jesus is the "gospel" that you must believe in order to receive eternal life, is that verse 2 introduces an element of contingency or doubt to the efficacy of the gospel. It says that we are saved if we keep this gospel in memory. If I forget it after I initially believe in Jesus, am I then eternally lost? Not a chance according to many other verses (John 10:28; I John 5:13; 1 Peter 1:3-5; et al).
Many students miss something else in this context: There is the claim in 1 Cor. 15:18, that "...if Christ be not raised, your faith is vain; ye are yet in your sins." Most will agree that without the resurrection of Jesus that we do not have a living Savior Who paid for our sins, but some miss the fact that some of the believers (cf. 1 Cor. 1:2) in the Corinthian church did not even believe in the resurrection (v 12). They were still eternally saved but greatly lacking in their Christian growth. Also, what about those of Jesus' twelve apostles who did not even believe the resurrection until some time after it had occurred. Were they saved earlier as per the message of John 3:16 or were they still lost after they had believed in Jesus for a few years? I suggest that that question answers itself.
I propose that the salvation of verse 2 is a temporal salvation related to their sanctification or obedient Christian life. They needed to be living the "resurrection" Christian life,[19] of which we will also see in Galatians 2:19, 20. Our salvation is frequently presented as having three tenses:
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Past tense |
Present tense |
Future tense |
|
Justification |
Sanctification |
Glorification |
|
We have been saved |
We are being saved |
We will be saved |
|
From the Penalty of Sin |
From the Power of Sin |
From the Presence of Sin |
In addition, not only does "save/salvation" (meaning to rescue or deliver) in the Bible not always refer to receiving eternal life, it does not even always refer to something "spiritual" such as justification, sanctification or glorification. In the OT, it almost always refers to a temporal and physical type of salvation such as saving from calamity, destruction by an enemy, famine, etc. In the NT, roughly half of the occurrences refer to some sort of a temporal salvation including physical salvation, such as Acts 27:31: While in a ship during a fierce storm, Paul advised its occupants that, "Except these abide in the ship,[20] ye cannot be saved." Either Paul was starting a new nautically inspired religion or he was warning of the obvious; the imminent possibility of physical death.
More support for this reasoning comes from a study of the Epistle to Romans. The theme verse in Romans is generally accepted as being Rom. 1:16:
For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.
Justification by faith is clearly presented in part of chapter 3 and 4 through 5:9. Much of the rest of the epistle has to do with Christian service. If the theme of the epistle revolves around the "gospel," then is only less than two full chapters involved or is it referring to much of the epistle, i.e. our justification and our sanctification? It appears to me that our glorification also enters into the "gospel" in Romans. This phrase "unto salvation" also aligns with the three tenses of salvation.
Have you considered the import of the verse before Romans 1:16; verse 15: Paul proclaims, "So, as much as in me is, I am ready to preach the gospel to you that are at Rome also." Why would Paul be "ready to preach the gospel" to the believers (1:7) at Rome if the "gospel" that he was speaking about consisted only of how to receive eternal life? I had assumed early-on that this might be for two reasons: 1. To assist in training believers how to share the good news, and 2. To ensure that any unbeliever who happened into the assembly also heard the good news of eternal salvation and believe in Jesus. I believe that both of these reasons are valid and should be applied more than they usually are, but I also believe that Paul had much more in mind, i.e. justification, sanctification, and glorification. We recommend a helpful study which expands on this theme is, "Why Confess Christ? The Use and Abuse of Romans 10:9-10"[21] by John F. Hart.
This view of "salvation" and the "gospel" might also possibly explain the enigmatic phrase in verse 17; "...from faith to faith." Perhaps it is speaking of the one-time event of belief in order to be justified, and the moment-by-moment faith necessary to live the victorious Christian life. If so, then perhaps the following phrase "The just shall live by faith"[22] has a dual meaning.[23]
What I am suggesting is that the "gospel" in the Bible is something like good news about Jesus in general, dependent upon the context, and in some contexts it is clearly "justification by faith." This sounds radical and it is not universally accepted but please check it out and decide for yourself. Please don't accept it unless you see it in the Word (2 Tim. 2:15). An interesting and informative Bible study which presents sound evidence for these statements is, "The Gospel Is More Than 'Faith Alone In Christ Alone'" by Jeremy Myers,[24] This study documents a large number of various ways the word "gospel" is used in Scripture.
The book of John is sometimes called the "Gospel tract of the Bible" because its "purpose" verse claims that these events were written so that we should believe and have life through his name (John 20:31), It does not contain the word "gospel" but mentions cognates of "belief" almost 100 times.[25]
It is noteworthy in this discussion that the Bible does not tell us anywhere to believe the gospel in order to be justified or to receive eternal life; it says to believe in Jesus (i.e. Acts 16:31, et al). I looked up all 132 occurrences of both the noun form and verb form of "gospel" (εὐαγγέλιον - yoo-ang-ghel’-ee-on/ εὐαγγελίζω - yoo-ang-ghel-id’-zo) and found only one instance where someone was told to believe the gospel. This was Mark 1:14, 15: "...Jesus came into Galilee, preaching the gospel of the kingdom of God, And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel." Please note that this is speaking of the gospel of the kingdom of God; a message of repentance for national Israel. The King was rejected and the kingdom has now been postponed. This is not the same message to us about believing in Jesus for eternal life. If we were to force this statement to be an eternal salvation message for us today; not only would it be out of context, but it would be the only verse telling us to repent and believe in order to be eternally saved (i.e. two conditions instead of one). There are over 150 references which state that the one requirement for receiving everlasting life is by faith/belief alone.[26]
So far as the question of how a person is justified or receives eternal life, the issue is not believing the gospel, but believing in Jesus. It appears to this writer that in some contexts that these are synonymous and in some contexts, they are not.
Galatians is quite clear that we should proclaim and defend the gospel; the good news about Jesus, but it does not say that a person must believe all of its facets in order to be eternally saved.[27] We are justified by faith in Jesus (Gal.2:16). It does not say that we have to believe a short doctrinal statement about Him.[28]
Text
1:6. I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel:
7. Which is not another; but there be some that trouble you, and would pervert the gospel of Christ.
8. But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.
9. As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed.
After a brief introduction Paul gets to the heart of the matter in verses 6-9.
6. I marvel that ye are so soon[29] removed[30] from him[31] that called you into the grace of Christ unto another gospel:
In this verse we see that the criterion for the gospel is “GRACE.” (See Eph. 2:8,9). If it adds any sort of works or man's efforts to the eternal salvation message, it is not grace and is in error. But what exactly is the Gospel? We have suggested that the Gospel in Galatians is not only clearly "justification by faith alone in Jesus" as defined in Gal. 2:16, but also concerns living the "grace" Christian life as is explained later in the text. In spite of the "expanded" definition of the gospel which we have posited, in some ways the "grace" message of how to have eternal life constantly comes to the forefront; logically, because we cannot live an obedient Christian life until we believe in Jesus and become a Christian, and biblically, because the Bible consistently proclaims the free-grace[32] message of salvation by grace through faith; belief in Jesus for eternal life. (This is sometimes called "the cart before the horse" syndrome). We are commanded to "contend for the faith once delivered unto the saints (Jude 3, 4).
In these verses Paul is certainly defending the good news message of eternal salvation by grace through faith as per 2:16, but also the good news of the Christian life lived by grace (2:17-3:5 - See also Col. 2:6). Grace brings salvation and also teaches us how to live (Titus 2:11,12.) Paul exhorts Timothy in 2 Tim. 2:1, “Thou therefore, my son, be strong in the grace that is in Christ Jesus.” We are to stand fast in this liberty (5:1) and then be free to serve in love (5:13).
7 Which is not another; but there be some that trouble you, and would pervert[33] the gospel of Christ.
Verse 6 states that there is a another [non-grace] gospel which is not another [of the grace kind] mentioned here in verse 7. The KJV[34] and others, do not distinguish the difference between these two instances of the word “another.” The first instance of the word means another of a different kind. The second instance of the word means another of the same kind.[35] Paul was astounded that they had so soon departed from the truth. These teachers troubled the believers and perverted the true gospel. We will see here that this was an extremely dangerous practice for the Judaizers then and would be likewise also for us today.
8 But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.
Paul warns that a curse would be pronounced on any (including himself or angels) who would teach a message contrary to what he had previously taught them. He further emphasizes this in the next verse also. This context demands some sort of a temporal judgment as Paul includes himself in the potential recipients of this judgment. Paul was not concerned with losing eternal life but he was concerned about obedience and rewards for faithful service. Please notice also that there is nothing in the text here stating that "born again" teachers could not also teach a false message. This malady seems to be quite common today in the "evangelical" environment.
"Accursed " In Galatians 1:8, 9
“Accursed” (ἀνάθεμα - an-ath’-em-ah) found in verses 8 and 9 - “devoted to destruction or direst of woes; abominable or detestable.” I found 6 Bible versions[36] which translated “anathema” as to “be condemned to hell” or similar. This translation is in error and fits neither the context nor the inherent meaning of the word. What it does fit is the preconceived doctrine of some translators and commentators. One commentary example is from the “MacArthur Study Bible:” “…The translation of the familiar Greek word anathema, which refers to devoting someone to destruction in eternal hell (cf. Rom. 9:3; 1 Cor. 12:3; 16:22).” Most translations are similar to the KJV and translate the word accurately as “accursed” or similar.[37]
The Greek word ἀνάθεμα (an-ath’-em-ah) is only used 10 times in the NT (6 noun form and 4 verb form). The following are the verses along with comments. The above translation of the word as being hell-bound does not fit in most occasions of the use of the word.
Mar 14:71. But he began to curse and to swear, saying, I know not this man of whom ye speak.
This is the context where Peter is confronted by Jesus' accurate prediction of his denial of the Messiah and the moment when he hears the cock crow. It has nothing to do with eternal damnation.
Acts 23:14. And they came to the chief priests and elders, and said, We have bound ourselves (verb - anathematized) under a great curse (noun), that we will eat nothing until we have slain Paul.[38] (lit. with a curse we have cursed ourselves).(See also verses 12 and 21).
This use of the word in these verses alone should convince the student that the word does not intrinsically mean, “to be condemned to hell. No way are they condemning themselves to everlasting destruction if their murder plot was to be unsuccessful.
Rom. 9:3. For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh:
In this context "anathema" seems to refer to being eternally condemned. Please note the deciding modifier, “from Christ.” According to Robertson’s Word Pictures - “I could wish (ēuchomēn). Idiomatic imperfect, “I was on the point of wishing.” We can see that euchomai (I do wish) would be wrong to say.”
1 Cor. 12:3. Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost.
It is unlikely that His detractors were saying that Jesus was going to spend eternity in hell. It is more likely that they would be attempting to place a curse or judgment of some kind on Him.
1 Cor. 16:22. "If any man love not the Lord Jesus Christ, let him be Anathema Maranatha."
“Maranatha” is of Chaldee origin meaning, “Our Lord comes.” Where in God's Word are we told that if we do not love Jesus that we should be condemned to hell? The criterion in all other places is belief or unbelief. This is not speaking of being hell-bound but of some sort of temporal curse or judgment.
Gal. 1:8. But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.
All fallen angels already have their destination determined (Matt. 25:41). God’s righteous angels also have their destination determined. Is Paul saying that if he teaches a false message then he is hell-bound? Not if other verses are true about never losing our eternal life.
Gal. 1:9. As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed.
“Anathema” in these last two verses is simply warning of dire judgment for those who would pollute God’s grace message presented here. Nothing in the context implies loss of eternal life. Paul was not concerned with losing his eternal salvation; he was concerned about losing rewards by not being faithful to God's Word. "Anathema" in Galatians is some sort of temporal judgment. I do not know precisely what it is but I am certain that I do not want any part of it; for myself or for others.
9 As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed.
Paul again confirms the importance of the purity of his gospel by mentioning not only the message that he had taught but also that which they had received. The Galatian believers were in danger of being duped into becoming false teachers and coming under this condemnation. Apparently some already had (v. 6). We also need to be alert to the danger of falling into this same error which is so prevalent in "Christianity" today.
What happens when we compromise this grace message of Galatians and add man’s works to the one requirement given in God’s Word; believe in Jesus for everlasting life? (John 6:47). The following are some empirically realized results of polluting the eternal salvation message with some of man's imperfect works:
1. Dishonors God by dishonoring His Word.
2. Confuses the lost with a good-sounding message that does not save.
3. Confuses the saved so that they won’t reproduce.
4. Causes persecution for those who teach the Biblical grace-gospel.
5. Brings God's judgment upon those proclaiming the false message.
If even just one of these results occur if we present a false, faith-plus-works salvation message, can we not see the tragic results? There will be great temporal and eternal loss and damage incurred from disobeying God in this area.
Text
1:10. For do I now persuade men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ.
11. But I certify you, brethren, that the gospel which was preached of me is not after man.
12. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ.
13. For ye have heard of my conversation in time past in the Jews’ religion, how that beyond measure I persecuted the church of God, and wasted it:
14. And profited in the Jews’ religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers.
10 For do I now persuade men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ.
It is not inherently wrong to “please men.” The key word here is “seek to please men.” If our goal is to please others by what we teach, we will not be Christ’s servant (Prov. 14:12). When Jesus spoke to Nicodemus in John 3 or the woman at the well in John 4, He didn’t give them what they wanted,[39] He gave them what they needed; God's truth. We should do the same in our witnessing. The message that pleases the world is not God’s message, it is that of the “god of this world” who blinds the minds of the unbelievers so that will not be saved (2 Cor. 4:3,4). Man-made "gospel" messages tend to elevate man and his works instead of the righteousness of Jesus.
1 Thess. 2:4 "But as we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which trieth our hearts."
We are warned in 2 Cor. 12:3 not to be corrupted from the simplicity[40] that is in Christ. The same chapter later warns of Satan’s methods to this end (verses 13-15). His ministers are “ministers of righteousness;” usually elevating man's righteousness, but they do not teach us how to have God’s righteousness imputed to us by faith.
Much could be said about each of these 5 results of teaching a false gospel but briefly speaking, none of them are good nor honoring to our Savior. May we seriously apply the following verses:
Gal. 5:1 Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.
And then use this great liberty that we have correctly:
Gal. 5:13 For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another.
...And heed the message of Gal.1:6-10 by sharing the unpolluted good news to the lost world who needs it so much.
Verse 10 begins a paragraph that continues until the end of the chapter. The thought extends into the second chapter. We see in this section Paul defending the truth of his message by using several arguments. C. I. Scofield sums up this logic with the following:
(1) The Galatians know Paul, that he is no seeker after popularity Gal. 1:10.
(2) He puts his known character back of the assertion that his Gospel of grace was a revelation from God (Gal. 1:11,12).
(3) As for the Judaizers, Paul had been a foremost Jew, and had forsaken Judaism for something better (Gal. 1:13,14).
(4) He had preached grace years before he saw any of the other apostles (Gal. 1:15-24).
(5) When he did meet the other apostles they had nothing to add to his revelations (Gal. 2:1-6).
(6) The other apostles fully recognized Paul’s apostleship. (Gal. 2:7-10).
(7) If the legalizers pleaded Peter’s authority, the answer was that he himself had claimed none when rebuked (Gal. 2.11-14).
One commentary[41] aptly outlines this portion (and into chapter 2) as:
II. Personal: A Defense of Paul’s Authority (1:11-2:21)
A. He was independent of the apostles (1:11-24)
1. Thesis: Paul’s Gospel Was A Revelation (1:11-12)
2. Events Before Paul’s Conversion (1:13-14)
3. Events At Paul’s Conversion (1:15-16a)
4. Events After Paul’s Conversion (1:16b-24)
B. He was recognized by the apostles (2:1-10)
C. He rebuked the reputed chief of the apostles (2:11-21)
11. But I certify you, brethren, that the gospel which was preached of me is not after man.
12. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ.
Paul makes a claim here concerning the source of his gospel message similar to his defense of his apostleship in verses 1 and 2. This message is not "after" man, nor according (κατα - kat-ah’) to man, nor did he receive it of or from (παρα - par-ah’) man. He was not taught it from man, but was taught it from Jesus Christ Himself. Many believe that this occurred during the 3 years mentioned in verse 18.
13. For ye have heard of my conversation[42] in time past in the Jews’ religion,[43] how that beyond measure I persecuted the church of God, and wasted[44] it:
14. And profited[45] in the Jews’ religion above many my equals[46] in mine own nation, being more exceedingly zealous of the traditions of my fathers.
Paul's manner of life in the past should glaringly demonstrate to any doubter that he did not adopt this new teaching based upon his past pattern of being a zealous Jew and persecuting believers who believed what he now actively advocates. It was common knowledge that he had tried to destroy the Church.
The first mention that we see of Paul is in Acts 7:58; 8:1, 3, where he was consenting to the stoning of Stephen due to his stand for Yeshua; a stand which the religious Jewish leaders disliked to the extent of being ungodly about it. The ninth chapter of Acts records the account of Jesus getting Paul's attention while he was on the road to Damascus with the mission to arrest more believers in Yeshua.[47] Philippians 3:4-6 expands on Paul's qualification as a zealous Jew and avid law-keeper. Verses 7-10 sum up his assessment of all these works.
It is interesting to note that many of the accounts of persecution of believers in the Bible are instigated by "religious" people. This same ungodly intolerance by "religious" groups prevails today; more so in some other countries at the present time. One Bible teacher has remarked about the arrogance of American believers assuming that we should escape the religious persecution that the majority of believers in the majority of the world have experienced for the majority of the past 1900 years.[48]
The book of Revelation records what will be horrendous worldwide devastation for much of mankind during the 7-year week of Jacob's trouble. We can present Biblical evidence that the "church;" the believers of today, will be taken out before that time to be with Jesus. That is not just wishful thinking based upon an escapist philosophy. I also have Biblical and extra-biblical reasons to believe that it is likely that growing and serious persecution will be in store for many believers, even in the USA, before this worldwide devastation. Whether or not we will be facing this anticipated persecution for Christ, we still need to strive to remain obedient to our Master.
Text
1:15. But when it pleased God, who separated me from my mother’s womb, and called me by his grace,
16. To reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood:
17. Neither went I up to Jerusalem to them which were apostles before me; but I went into Arabia, and returned again unto Damascus.
18. Then after three years I went up to Jerusalem to see Peter, and abode with him fifteen days.
19. But other of the apostles saw I none, save James the Lord’s brother.
20. Now the things which I write unto you, behold, before God, I lie not.
21. Afterwards I came into the regions of Syria and Cilicia;
22. And was unknown by face unto the churches of Judaea which were in Christ:
23. But they had heard only, That he which persecuted us in times past now preacheth the faith which once he destroyed.
24. And they glorified God in me.
15. But when it pleased God, who separated me from my mother’s womb, and called me by his grace,
"Separated" (ἀφορίζω - af-or-id’-zo) is the same Greek word that is used in 2 Cor. 6:17, "Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing;..." It means "to mark off from others by boundaries, to limit, to separate, to appoint, to set apart for some purpose." It does not mean that God physically took him out of his mother's womb. All of us could claim a similar experience. It means that God had set him aside for a particular purpose from the time that he was in his mother's womb. In Rom. 1:1 Paul states that he is a called apostle, "separated unto (or "into" εἰς - ice) the gospel of God." He was not necessarily separated from something but he was separated unto something;[49] a particular purpose. Before Paul's birth, he was set aside for a particular purpose which we see in the next verse. This calling was through God's grace.
16. To reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood:
Paul declares that God had separated him before his birth for a purpose; "To reveal his Son in [him], that [he] might preach him among the heathen...." ("To reveal" is in the infinitive mood and "that" [ἵνα - hi’na] introduces a purpose clause). "Preach" here is the verb form of "gospel" or literally to "good news-ize" or to proclaim the good news about Jesus. "Heathen" (ἔθνος -ethnos) is usually translated as "Gentiles"[50] or "nations." It does not necessarily mean what might come to our mind when we hear the word; i.e. some wild barbarians in the jungle dancing around in grass skirts and banging on alligator skulls. To the Jew, it included anyone who was not Jewish.
Paul realized and lived his intended purpose in life. Believers are bought with a price and are exhorted to then glorify God in our lives (1 Cor. 6:19, 20). At the end of his journey he was able to say, "I have fought a good fight, I have finished my course, I have kept the faith: Henceforth there is laid up for me a crown of righteousness..." (1 Tim. 4:7, 8). Paul has no doubt heard the welcome words from His Savior, "...Well done, good and faithful servant..." (Matt. 25:23). I seek the same in my life. How about you?
The phrase, "... immediately I conferred not with flesh and blood:" is another reference to the divine source of his message; "flesh and blood" typifying human weakness. The source of Paul's message was not the other apostles, it was from Jesus Himself.
Paul relays some of the key events in his life and places where he had been since his conversion. Scholars are unsure about when and where some of these events fit in with other Scripture. Perhaps I am in good company as I am also unsure of some of the details.
17. Neither went I up[51] to Jerusalem to them which were apostles before me; but I went into Arabia, and returned again unto Damascus.
He gives more reasons to establish that he did not depend upon others for his divine message. Damascus is 120 miles NNE of Jerusalem. The Arabian desert is east of Israel and extends from near the Euphrates River NE of Jerusalem to the Red Sea well south of Jerusalem. (See map).
18. Then after three years I went up to Jerusalem to see Peter, and abode with him fifteen days.
Many Bible teachers believe that much of this three year period was the time during which Jesus personally taught Paul the revelation that He had for him.
19. But other of the apostles saw I none, save James the Lord’s brother.
He spent only a brief time with Peter and saw only one of the other apostles.
20. Now the things which I write unto you, behold, before God, I lie not.
This message is so important that he, in effect, takes a solemn oath about it
21. Afterwards I came into the regions of Syria and Cilicia;
Please note on map in the NE corner of the Mediterranean Sea that we find Cilicia and Syria. Paul’s hometown, Tarsus, is in Cilicia, and Antioch, the new center of spreading Christianity, is in Syria. For an idea of distance involved, Antioch, Syria is about 330 miles north of Jerusalem.
22. And was unknown by face unto the churches of Judaea which were in Christ:
23. But they had heard only, That he which persecuted us in times past now preacheth the faith which once he destroyed.
Up until this time Paul had spent very little time in Judaea[52] since his conversion. The believers knew of his reputation but had not personally known him.
24. And they glorified God in me.
"Glorified" is in the imperfect tense meaning that they had kept on glorifying God. Paul said that the believers in Judaea glorified God in him. We should properly honor faithful believers (Philip. 2:29, 30; 1 Tim. 5:17) but the idea of glorifying men is foreign to scripture. Glory belongs to God (Rom. 16:27; Jude 25). Anything "glory-worthy" in us is by God's grace. They glorified God for the work that He was doing through Paul. They likely were praising God that one of the chief persecutors of believers now preached Christ.
1 Cor. 6:19; What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?
20 For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s.