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Not everyone in the Galatian churches was impressed by the ministry of Paul.  Some claimed he was not a genuine apostle, but a late-comer of inferior status (if an apostle at all), one who derived his gospel from the ‘real’ apostles.  They claimed his preaching should not be treated with respect and they presented a ‘different gospel’.  Paul must provide a strong response.  We consider Galatians 1:11-24 Commissioned by the Lord.

1. Basic principle

Paul gets to the heart of the controversy in Galatia: ‘the gospel I preached is not something man made up’ (v11).  This is clearly an accusation that was being made against Paul by opponents seeking to undermine his authority.  Despite the problems in the churches, Paul still addresses them as ‘brothers’.  He is angry but gracious.  He reaffirms, ‘I did not receive it from any man nor was I taught it’ (v12) – none of the normal human channels was used.  Instead ‘I received it through a revelation of Jesus Christ’ (v12 ESV).  The gospel has its origin in God.  Note ‘of Jesus Christ’ – he is the Author of the revelation and also its content. 

2. Misplaced zeal

Paul seeks to establish the divine origin of his message and his apostleship.  He begins with his life before conversion – ‘in Judaism’, as a strict Pharisee (see Acts 26:5).  Not only that, but Paul was an outstanding example – ‘advancing beyond many Jews of my own age and was extremely zealous for the traditions of my fathers’ (v14).  This zealous lifestyle Paul later describes thus: ‘their zeal is not according to knowledge’ (Romans 10:2).  The root problem is their reliance on their own good works to satisfy God (as Paul had sought to do – Philippians 3:6 ESV).  Worst of all – ‘I persecuted the church of God and tried to destroy it’ (v13).  Only God’s grace could change such a man.

3. Sovereign grace

The key to his transformation: ‘But when God’ (v15).  The change in Paul can be explained only by God’s sovereign grace.  God ‘set [him] apart from birth’ and also ‘called me by his grace’ to salvation and to service.  Note God ‘was pleased to reveal his Son in me’ (v15-16) – the crucial realisation on the Damascus road (Acts 9:1ff) that Jesus is indeed the Son of God and the promised Messiah.  God’s purpose was ‘that I might preach him among the Gentiles’ (v16).  His mission and message flow from what God did once for all in his heart and life.

4. Independent service

Having been commissioned by the Lord, ‘I did not consult with any man’ (v16).  Paul’s gospel ‘is not something that man made up’ – all he records in v17-23 is designed to show his independence from other apostles, yet also his consistency with them.  First he went to Arabia and then Damascus – not mentioned in Acts – for spiritual retreat or evangelism?  After 3 years he goes to Jerusalem, but not to receive his gospel.  There is no conflict with the other apostles, but Paul has himself received God’s Word ‘by revelation’ (v12).

Psalm 146:3 warns of the frailty and fallibility of human rulers.  History provides many examples of the folly of putting too much confidence in any earthly monarch.  We find the same to be true in the history of Israel and Judah.  Both nations passed through spiritually dark times that led eventually to exile.  Yet it was in the darkest times that God gave to his prophets messages of hope that centre on the Messiah.  We consider one of these in Jeremiah 23:6 The Lord our Righteousness.

1. A corrupt dynasty

The house of David had begun with great hopes.  God gave great promises regarding the glory of the kingdom in 2 Samuel 7 and Psalm 89.  David’s sin damaged his immediate family profoundly and the life of the whole nation was harmed.  After Solomon, whose later years were characterised by compromise with idolatry, the kingdom was divided (I Kings 12).  The northern Kingdom declined rapidly under evil kings until the Assyrian exile in 722BC (2 Kings 17).  The southern Kingdom of Judah was more stable but too many kings were ungodly.  The last years of its history are described in Jeremiah 22-23.  The kings were supposed to be shepherds (23:1).  In fact they were the opposite.  The whole nation had followed their godless example and the Babylonian exile was the result.

2. A gracious promise

Jeremiah lived in the dark days of Zedekiah.  He too will be swept aside when the Babylonians take Jerusalem in 586BC.  But God gives a word of hope.  In spite of appearances, the promise to David that ‘your house and your kingdom shall endure forever before me’ (2 Samuel 7:16) was clearly not fulfilled in a political sense but there will be a greater spiritual fulfilment.  It had a partial fulfilment at the return from exile (v3-4) but v5 points to the perfect fulfilment – ‘I will raise up to David a righteous branch’.  When the root of David’s dynasty seemed dead and hopeless, God acts in sovereign power to raise up a King, the Messiah.  In the midst of the darkness of human sin, God in grace will provide a King to do what no previous king from David’s house had been able to do.  His royal victory is foretold in Gen 3:15 – the serpent’s head will be crushed by the Seed of the woman.

3. A righteous King

Note the King’s title – ‘the Lord our Righteousness’.  The Messiah will be the faithful shepherd foretold in Ezekiel 34.  Hence Jesus’ statement ‘I am the good shepherd’ (John 10:11).  His person and work are described here.  ‘Righteousness’ has the basic meaning of conforming to the standard of God’s holiness expressed in his Law.  To be righteous is to be in conformity with God’s requirements.  ‘The Lord our Righteousness’ has a twofold significance:

            1. He is righteous.  Christ is perfectly sinless – Isaiah 53:9; Hebrews 4:15; I Peter 4:19.  This is seen in how he rules: ‘reign wisely and do what is just and right’ (v5).  Such sinlessness is required for his royal work of salvation.

            2. He confers righteousness.  He provides for himself a people who share his righteousness.  Note Isaiah 53:11 ‘my righteous servant will justify many’.  This is possible because of his sacrificial work on the cross when he took the sins of his people upon himself, and they are declared righteous when they put their trust in him.  We are ‘justified by faith’ (Romans 5:1).  Thus ‘Judah will be saved’ (v6).  Christ also goes on to make us actually righteous as the Holy Spirit daily sanctifies us – Titus 2:14.  As we are increasingly conformed to God’s standard, we become righteous, joyfully keeping God’s law because we love the Lord (John 14:15).

Not every issue that arises within the church is equally important.  On many issues Christians ought to be able to accept different views and live peacefully with one another.  On many disputed matters, discussion should be conducted with love and grace, showing respect for those with whom we differ.  When the substance of the gospel is involved, however, the issues are so vital that agreeing to differ is not an option.  We consider Galatians 1:6-10 Only one gospel.

1. The apostle’s amazement

Generally in Paul’s letters he followed the greeting with thanksgiving and commendation.  Not so in Galatians.  There is a strong statement at the outset: ‘I am astonished’ (v6).  We hear Paul’s anger, frustration, anxiety and disappointment.  The problems in Galatia are immediately spelled out in v6-7:

            (i). ‘so quickly’.  The speed of the Galatians’ embrace of false teaching shocks and grieves Paul.  This is only 2 years after his ministry founding the churches (Acts 13-14).

            (ii). ‘deserting the one who called you by the grace of Christ’.   This is not merely an intellectual issue – they are deserting God.  In effect this is covenant-breaking, a grave sin, though Paul hopes for recovery (5:10 ‘confident’).

            (iii). ‘turning’.  Paul recognises the activity of false teachers (‘some people’), but the element of choice means that the Galatians are responsible for their actions.

            (iv). ‘a different gospel’.  The error in Galatia went to the heart of the gospel, removing crucial truths about Christ and the way of salvation.  This is ‘another gospel’ (v6) which ‘is not another’ (v7).  There is only one gospel.

2. The apostle’s assertion

The false teachers are ‘throwing you into confusion’, battering them spiritually.  Paul warns the Galatians in a powerful assertion in v8.  Regarding any preacher of a different ‘gospel – ‘let him be eternally condemned’ (ESV ‘accursed’, lit. ‘anathema’).  Anyone who propagates a false gospel is worthy of the judgment of God.  The nature of the gospel and the damage done to those who believe a false version mean that there can be no compromise on this issue.  The glory of God and the welfare of the church require such an approach.

3. The apostle’s approval

It appears that v10 is a response to accusations made by Paul’s opponents that he tried to curry favour with his hearers, perhaps tailoring his message to the Gentiles by playing down the significance of Jewish practices dear to his opponents, often termed ‘Judaizers’.  Paul makes clear his concern is for the integrity of the gospel and the honour of God.  Christians must be prepared to put these before personal reputation or even safety, for. God’s approval.

Imagine you have a very difficult letter to write, stating things you know the readers will not want to hear.  You would choose your words very carefully, trying to avoid unnecessary offence, yet making the critical points clearly.  That is the sensitive task that Paul undertakes in Galatians.  He has to deal with false teaching that strikes at the heart of the gospel.  Galatians was probably written to churches in South Galatia (Antioch, Iconium, etc) and may be Paul’s earliest letter.  We consider Galatians 1:1-5 Rescued from this present evil age.

1. Apostolic authority

The author is ‘Paul, an apostle’ (v1), but he adds to his usual introduction – ‘sent not from men nor by man, but by Jesus Christ and God the Father’.  He is making a point to his readers: in the face of challenges to his authority in the Galatian churches he asserts the divine authority behind his apostleship and teaching.  Paul is to be heeded because his apostleship comes from God and confers authority as God’s spokesman.  He also mentions the resurrection – having seen the risen Christ was a qualification for apostles (1 Corinthians 9:1).  Note ‘all the brothers with me’ (v2) – his authority is recognised by many others.

2. Apostolic greeting

The usual salutation is used: ‘Grace and peace to you from God our Father and the Lord Jesus Christ’ (v3).  Here are reminders of the heart of the gospel that is under threat in Galatia, where some are ‘so quickly deserting the one who called you by the grace of Christ’ (v6).  From the outset Paul is reasserting gospel fundamentals:

            (i).  Grace.  Without grace there is no salvation (Ephesians 2:1).  Only the action of God can give life and deal with sin.  In Galatia false teachers were compromising the exclusive agency of God’s grace in salvation.

            (ii).  Peace.  The chief blessing provided by grace: ‘we have peace with God through our Lord Jesus Christ.  This is an objective, unchanging fact, but believers need a subjective experience of that peace day by day, along with peace among believers themselves.

3. Apostolic gospel

Paul expands his greeting in a unique way, with the focus on ‘the Lord Jesus Christ’ (v3).  He spells out key elements of his redemptive work called into question in Galatia:

            (i).  ‘who gave himself for our sins’ (v4).  At the centre of the plan of salvation there is the self-giving of the Son of God incarnate (see 2:20).  This is God’s once for all, unrepeatable act of grace (2 Corinthians 5:21).  The entire penalty of the sins of his people was laid on Christ – it is a substitutionary atonement.

            (ii).  ‘to rescue us from this present evil age (v4).  The gospel is about rescue – emancipation from bondage to sin, Satan and death.  Our enemies are summed up as ‘the present evil age’ – sinful society under the dominion of ‘the god of this age’ (2 Corinthians 4:4).  At the cross Christ defeated him completely, fulfilling Genesis 3:15.

            (iii).  ‘according to the will of our God and Father.  The planning of salvation is ascribed particularly to the love of Father, to whom a doxology is offered – all glory is his.