Chuck Larsen

When one first experiences God’s grace, mercy and forgiveness through faith in Jesus, it is a wonderful thing. But something happens to our human psyches after some time passes. We begin to take things for granted and look for a new, different, and more earthly pleasure. It doesn’t take long for the aura of our initial salvation to wear off. As a matter of fact it didn’t take very long for the Galatians to turn their attention from their Savior to their own efforts again. Paul says so in Galatians 1:6. He writes, “I am astonished that you are so quickly deserting him who called you in the grace of Christ and are turning to a different gospel.”

The term translated “deserting” in many modern translations was always confusing to me when I studied the King James. It says, “removed from.” But it has been widely acknowledged that the phrase “deserting” is actually a military term. It’s used of those who deserted in time of war. According to Richison, “The Galatians changed from the gospel of grace to the gospel of works. They became renegades from the true gospel and capitulated to another gospel. The present tense indicates that the defection of the Galatians from the gospel of grace is not yet complete. They are still in the process of shifting to another gospel. They are transposing the gospel from grace to legalism. They are altering the gospel itself and thus were deserting or turning apostate from the true gospel. This changes the nature of the gospel into a works gospel.” James Boice says, “It is not merely that they have deserted an idea or a movement; rather, they have deserted the very one who had called them to faith. This one is God the Father. Embracing legalism means rejecting God, according to Paul’s reasoning, because it means substituting man for God in one’s life.”

We are “called in the grace of Christ.” This means that it is the grace that comes through faith in Christ’s finished work on the cross to which we’ve been called to come for salvation. Christ procured our salvation for us on the cross. It comes to us as a gift. That means it’s all of grace not of works. Richison adds, “It comes from the unadulterated generosity of God with no strings attached. Christians are the objects of God’s eternal favor. To revert to law is to completely miss this truth. God saves and sustains us by the finished work of Christ on the cross.” Some people today, much like the Galatians of Paul’s day, believe that some form of religious ritual, performance, or sacrifice is essential in order to receive God’s grace. This is patently false! Others might believe that they are saved by grace through faith in the finished work of Christ on the cross, but that works must sustain their salvation. That is also patently false and simply makes our salvation dependent upon ourselves and not on the wonderful, marvelous grace of our God and Father and His Son, the Lord Jesus Christ.

The Jewish religious leaders worshiped the law. They did not know or love or worship the law giver but turned the instructions God gave for healthy, happy, community life into their religion. The true believer in Jesus does not worship the law; he worships Jesus, the one who fulfilled the law. In Seminary there are courses in Bibliology. It’s the study of all things pertaining to the Bible. It’s great to learn about the inspiration of the writers, the transmission of the truths contained therein, the translation into many languages, and the content, authors, and dates of all the biblical content. Some people confuse interest in God’s word with the worship of God’s word. It becomes an idol that beguiles us away from our love for God to our love for the law. There is a fine line between Bibliology and bibliolatry, the worship of the Bible.

When we worship the written word instead of the living word, Jesus, we become legalists who miss the entire point of God’s giving us His word. Paul always focused on his love for Jesus and his worship of God the Father and Jesus Christ His divine son. Man cannot win God’s acceptance with works of the law. As a matter of fact without faith in God, it is impossible to please God at all according to the author of the book of Hebrews. When my behavior, my knowledge of the law, or my commitment to the law becomes the key focus of my life, I fall from grace. It becomes about me when it must remain about Jesus! Paul’s opening words in his epistle to the Galatians make that clear. He commends grace and peace to his readers which can only come from God our Father and the Lord Jesus Christ. He then speaks of Jesus’ action of giving Himself for our sins to deliver us from this present evil age as God had planned. Then in Galatians 1:5 he concludes, “to whom be the glory forever and ever. Amen.”

Gromacki says it well in his commentary on this passage. He writes, “To bring glory to God a believer must thank Him for who He is and for what He has done. He must admit, with Jonah, that ‘salvation is of the Lord’ (Jonah 2:9). He does that when he knows that the plan, provision, gift, and preservation of human redemption are all of God. This is the reason why Paul concluded his book with these words: ‘But God forbid that I should glory, save in the cross of our Lord Jesus Christ’ (Gal. 6:14). When a person adds works to faith as a prerequisite to salvation or as a basis for the retention of salvation, he takes away from the glory of God. To Paul the difference between a true gospel and a false message was determined by whether God received all of the glory or just part of it. Evolutionists strip the glory of creation away from God, and the Judaizers were stealing the glory of redemption from Him.”

According to Paul, grace and peace come from God the Father and His Son our Lord Jesus Christ. Then in Galatians 1:4, Paul says something more about Jesus. He “gave himself for our sins to deliver us from the present evil age, according to the will of our God and Father.” Notice Paul’s identification of himself as a sinner. It was “our sins” he says that Jesus died for. The law condemns us all to hell. If the law is our standard not only will we live with uncertainty and stress, we will eventually end up condemned to hell. Paul realizes that it includes himself. Jesus had to die for us. If man could make himself acceptable to God by works of the law, Christ would not have had to die for our sins. If the legalists of Paul’s day are right in that there are still stipulations of law that are essential for our salvation, we shouldn’t have needed a savior. But Paul knew he did. Sinners know that they do. The healthy don’t need a physician only the sick. The righteous don’t need a savior, only sinners do.

Many people refer to Jesus as our example. Although it is absolutely true that Jesus did set an example for us to follow, He is much more than our example. When you’re drowning, you don’t need someone standing on the dock doing the dog paddle shouting “go like this.” We need someone to save us. That’s what Jesus did and then he illustrates a lifestyle that’s worth living. Kenneth Boles writes, “Paul wants to establish from the beginning what is the important theme of Christianity. Salvation is not based on man’s ability to keep God’s rules, but on Christ’s ransom, paid with His blood. It was Christ ‘who gave himself as a ransom for all men’ (1 Tim 2:6, cf. Mark 10:45). As the Galatians will be reminded, the atoning sacrifice of Christ is not compatible with man-made salvation. Either Jesus saves us, or we save ourselves.”

It was God’s will that Jesus would die for our sins to “rescue us from this present evil age.” The Greek word for “rescue” or “deliver” in this verse is used five times in the book of Acts to described how God rescued people who could not rescue or “deliver” themselves: the rescue of Joseph from his afflictions (7:10), the deliverance of Israel from Egypt (7:34), the rescue of Peter from prison (12:11), the rescue of Paul from the temple mob (23:27), and the deliverance of Paul from the Jews (26:17). The interesting thing is that even the law of Moses was included in the idea of “this evil age” in Galatians 4:3. Jesus died not to enable us to live out the law, but to save us from it. The law condemns us all and it’s too late to win God’s approval by keeping the law. The law has never and will never make anyone acceptable to God. Jesus save us from the law and makes us acceptable to God by His righteousness not our own.

Paul isn’t the only believer or Apostle that preaches the good news of God’s grace. We are saved by grace through faith plus nothing. The law is always alien to the concept of grace. If it’s by grace it’s not law. If it’s by law there’s no grace. Paul will make this clear in his letter, but in Galatians 1:2 he says that his letter to them on this subject is not only from him but also “…all the brothers who are with me, to the churches of Galatia.” I believe Paul is insisting that they are also joint writers with him. He means something very specific when he says that these brothers are “with” him.

I think the Greek preposition will shed some light on this for us. In English the word “with” means many different things and only the context can help us determine which definition is best. I can fight “with” my brother. This actually means “against.” I can fight “with” the 51^st Airborne. This actually means “alongside of” for a common cause. It’s this later sense that the Greek preposition “syn” signifies. In this case Paul is saying that the other “brothers” are in complete agreement with him. Paul usually names his co-writers of letters but in this case he left their names out. Many commentators say that they wish Paul had included their names so there would be more information on which to base some interpretation or “the letter could be better defined historically and geographically” (UBS handbook). But Paul wants his readers to know that his message is not dependent on others. He leaves the “brothers” anonymous. The divine origin of Paul’s message is all that matters as he prepares to defend himself against the attacks of the legalists and religious leaders of his day.

He then identifies his recipients as the “churches in Galatia.” These churches were planted on Paul’s first missionary journey after he had assumed the leadership role from Barnabas. After the event on Cyprus in Acts 13 where Saul – the Pharisee – became Paul the apostle to the gentiles, John Mark left the ministry and returned to Antioch. I’ve always been of the opinion that Paul’s new leadership with a gentile focus was too distasteful for the Jewish John Mark who became Peter’s disciple. Paul’s message was the divinely inspired message of salvation by grace through faith apart from the law. Those who had strong religious convictions had difficulty with this message. Even Peter struggled with it when God insisted he violate the dietary law and eat like the gentiles ate. People are so offended by the gospel of God’s grace that all across Galatia, Paul and his companions were beaten, stoned, imprisoned and driven out of town. Christ calls us to leave everything behind and follow Him. For most people, the most difficult thing to leave behind is not their money! It is their religion.

The first word in the letter Paul wrote to the Galatians is “Paul.” Up to Acts 13:9, the Apostle was called by his Jewish name, Saul. It made him acceptable to his Jewish audiences. When he joined Barnabas and John Mark on the first missionary journey to Galatia, his role changed radically. To begin with, the journey was led by Barnabas who brought his cousin John Mark along. Both Barnabas and John Mark were solid Jewish believers. I would argue that their intention was to go to the Jews only, but while on the Island of Cyprus a “Jewish” false prophet attempted to prevent the governor, Sergius Paulus, a Roman Official, from accepting the faith. It was then that Paul stepped up and cursed the false “Jewish” prophet with blindness. Sergius Paulus became the first gentile convert under the Apostle Paul’s ministry. It is interesting that after Acts 13:9, Saul becomes Paul from that point on. Some early church fathers think that Saul took his gentile name at that time to honor his first convert who had the same name, but I see it as part of God’s plan to move Paul from a Jewish focus to a gentile focus.

Being of the tribe of Benjamin (as we read in Philippians), I’m fairly certain that his parents named Saul after the first King of Israel who was also of the tribe of Benjamin. King Saul was head and shoulders taller than most of the men in Israel at that time and it made him stand out. It is interesting that “Paul” means “small” or “little.” Maybe that was an intentional change for this proud Pharisee who was humbled and knocked to his knees and blinded by the Lord. Paul’s blindness led to his salvation, but not so with the “Jewish” false prophet. Instead it led to the salvation of Paul’s first gentile convert. The Jews who insisted on forcing the law into the salvation equation were as furious with Paul’s message as the religious leaders were of Jesus who put Himself above the law. Religious people hated Jesus. Religious people hated Paul. Religious people are violently opposed to a salvation message that is freely offered to irreligious people.

The second thing worth noting in Galatians 1:1 is that Paul calls himself an “Apostle – not from men nor through man, but through Jesus Christ and God the Father who raised Him from the dead.” Paul’s apostleship to the gentiles came directly from God. As Rushdoony observes, “Paul is emphatic because there was a major effort to belittle his calling, his teaching, and his person.”^[1] This attack on Paul came from the Judaizers who insisted on connecting obedience to the law with salvation by grace through faith. Paul preached a Gospel that put the person and work of Christ at the center. It forced each person to see their sinfulness and their need for a savior. It took God’s divine intervention in this hyper-religious Pharisee’s life to get his attention. It takes divine intervention today as well for religious people to get the truth of the Gospel. Jesus did not come to set up another religion but to destroy all religion. It always takes divine intervention to set a person free from the law of sin and death.

^[1] Rousas John Rushdoony, Romans & Galatians (Vallecito, CA: Ross House Books, 1997), 315.