Galatians 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;) ... Grace be to you and peace from God the Father, and from our Lord Jesus Christ. (Galatians 1:1–3)

A letter written in haste and in Paul's own hand, defending the gospel of grace against those who would chain it to the law.

The Setting: Antioch, Jerusalem, and a False Gospel

Paul, Barnabas, and some of the brethren from the church at Antioch had gone down to Jerusalem to meet with the council of apostles and elders to discuss a false teaching that had come to their fellowship. The church at Antioch was primarily made up of Gentile believers who had come out of pagan, heathen backgrounds—much like most of us. It was thriving and growing as the word of God was taught, whether by Paul, Barnabas, or many other apt teachers. Paul's aim was that the church would be thoroughly equipped for every good work, for he understood that it is by the word of God that people are sanctified and transformed.

When a group of traveling teachers came from Judea, the church figured they would have them share. But as these men taught, it became clear they did not hold the same view of salvation and sanctification. Their teaching was that to be right with God, you first had to be circumcised according to the law of Moses and keep that law. Paul, Barnabas, and the church were stirred by this, and the Lord moved them to go down to Jerusalem to settle the matter.

How the Letter Came to Be Written

At the Jerusalem Council, Peter gave testimony, then Paul and Barnabas, and then James, the half-brother of Jesus, stood and gave testimony as well. They determined to write a letter—most likely signed by every one of them—to be carried back to Antioch to encourage the brethren that justification is by grace through faith.

But what Paul and the council did not know was that some believers from a Pharisaic background had departed from Antioch when the rest went to Jerusalem. They traveled about 250 miles north to Galatia, in modern-day Turkey, where Paul and Barnabas had planted four churches on their first missionary journey—Lystra, Iconium, Derbe, and others. Most of those believers came from Gentile backgrounds. It is very likely that while Paul and Barnabas were at the council, this Pharisaic group was corrupting the church in Galatia.

When Paul and Barnabas, along with Judas and Silas, returned to Antioch and were teaching the word, someone came from one of the Galatian churches and reported that teachers had arrived saying they must be circumcised to be saved. Upon hearing this, Paul wrote a letter to those churches to be sent ahead of him before his second missionary journey—as was his custom at times. So we study Galatians, as we did with James, in its chronological context: written just after the council at Jerusalem and just before Paul's second journey.

A Letter Written in Haste and in Paul's Own Hand

As you read through the six chapters of this letter, you'll notice a cadence, a tempo, that indicates Paul was moving very quickly, because he knew the new gospel they had received had the potential to be very destructive. Most of Paul's thirteen letters were written by dictation, with someone writing as he spoke. But notice what he says in Galatians 6:11:

Ye see how large a letter I have written unto you with mine own hand.

I encourage you to read the whole letter this week. As you do, you'll see Paul's passion, zeal, and concern for the church.

"I Am Afraid I Have Labored in Vain"

Remember, Paul was the one who brought the message of grace to these people. Notice what he writes in Galatians 4:11:

I am afraid of you, lest I have bestowed upon you labour in vain.

That is a heavy word. Imagine if one of your pastors called and said, "I'm questioning whether you're truly saved." What would well up within you—anger, concern? Paul writes to the church he planted and says the work he did among them may have been for nothing.

This was no small labor. The journey of 250-plus miles was hard—for some of you that is your daily commute, but not two thousand years ago, on foot. And while Paul was in Lystra, the preaching of the gospel caused such a stir that they dragged him outside the city and stoned him almost to death. He had hazarded his life to bring the gospel of grace to these people. Now, no more than two years later, he writes that he fears it was all for nothing.

The Vineyard That Brought Forth Wild Grapes

We see similar words in Isaiah 5, where God, speaking through the prophet, sings a song about His vineyard:

Now will I sing to my wellbeloved a song of my beloved touching his vineyard. (Isaiah 5:1)

God tells us in verse 7 that "the vineyard of the LORD of hosts is the house of Israel." He planted His vineyard in a very fruitful hill, fenced it, gathered the stones out of it, planted the choicest vines, set a tower in the midst for protection, and built a winepress. He looked that it should bring forth grapes—and it brought forth wild grapes, sour and bitter, useful in no way.

This is the epitome of laboring in vain. If a farmer buys ground, clears out the weeds and rocks, plants the best vines, waters and tends them, and yet at harvest nothing comes, he knows all his work was for nothing. Paul says much the same of the Galatians—all because false teaching had come into the church. We sometimes call these men the Judaizers; they sought to bring Gentile believers under the captivity of the law. No one from Galatia had been at the Jerusalem Council, but these Christians from a Pharisaic background were up north seducing the church with false doctrine.

A Pastor's Heart That Would Not Quit

Some might say, "I've labored in vain—forget it, I'm done with these people." But not Paul. Notice Galatians 4:19:

My little children, of whom I travail in birth again until Christ be formed in you, I desire to be present with you now, and to change my voice; for I stand in doubt of you.

He doubts whether they have truly been saved, yet he wishes he could be among them to see and hear for himself. He would tell the Corinthians, "the more abundantly I love you, the less I am loved... I will very gladly spend and be spent for your souls" (2 Corinthians 12:15). These people had been seduced, yet he willingly would go back—even while writing this letter of strong rebuke.

The Three Movements of the Letter

As we study Galatians over the coming weeks, we'll see it divides into sections. First, in the opening chapters, Paul defends his apostolic authority. The false teachers had questioned whether he was really an apostle and whether he had any connection to the church at Jerusalem, suggesting he was a rogue teacher. They also seem to have been in Antioch when Paul confronted Peter to his face—and they used that incident against him: "Look what kind of nerve Paul had, getting in the face of Peter, who walked on water with the Lord!"

Second, Paul seeks to counteract the evil influence of these false teachers, whose doctrine was destroying the essence of Christianity by lowering it to an outward religious system. Third, he gives a challenging exhortation to walk in faith toward Christ and in the Spirit, not fulfilling the lusts of the flesh. He will exhort them to walk in righteousness while showing clearly that their right standing before God has nothing to do with works they have done, but everything to do with the work Jesus did.

"The Just Shall Live by Faith"

Paul takes the Galatians back to Habakkuk 2:4—"the just shall live by faith." These words appear three times in the New Testament: twice quoted by Paul, and once by the author of Hebrews (Romans 1:17; Galatians 3:11; Hebrews 10:38). These six words are the foundation upon which the Protestant Reformation began. Galatians was Martin Luther's favorite book of the New Testament. He used to call it by his wife's name, Katharina von Bora, saying, "I am married to the letter to the Galatians." He called it the charter of Christian liberty; it has also been called the Magna Carta of the Christian, the Bill of Rights for the believer.

This was not a new doctrine Paul invented. It is seen in Genesis 15, which Paul references in both Galatians and Romans: Abraham believed God, and it was accounted to him as righteousness. It is the message the early church preached: salvation and justification come by grace through faith. "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. For we are his workmanship, created in Christ Jesus unto good works" (Ephesians 2:8–10).

Justification: Just as If I'd Never Sinned

As we go through Galatians, we'll consider that salvation involves justification, sanctification, and ultimately glorification. We must recognize that we are justified not because of anything we have done, but because of what Christ did on the cross. Paul told the Corinthians that "he... made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him" (2 Corinthians 5:21). That is justification—just as if I had never sinned.

Your sin and mine were placed upon Jesus two thousand years ago, and when He was on the cross, God the Father poured out all His wrath against sin upon Jesus. In Gethsemane the night before His crucifixion, Jesus prayed, "Father, if there be any other way, let this cup pass from me." The cup was the wrath of God. Three times He prayed it, and three times heaven was silent—showing us there was no other way. This is the only way to be right with God. If you place your faith and confidence in the work Christ did on your behalf, and you walk outside this building and a bus plows into you and you die, you will be with the Lord eternally—because of His work and your confidence in Him.

Sanctification: The Law Still Has Its Place

Does that mean the law is done away with? No. As we study Galatians, Paul will reveal that the law has its place, and God desires to use His word to sanctify us, bringing about a practical righteousness in our lives. We will never be perfect here on earth—how many of you know that experientially? But God sanctifies and cleanses us "with the washing of water by the word" (Ephesians 5:26). And when Paul wrote that, the word he meant was the Old Testament—he was still writing the New. Jesus prayed, "Sanctify them through thy truth: thy word is truth" (John 17:17).

Many fall into the trap of thinking their standing with God is based on how well they perform a list of duties—if I do A, B, C, and D, then I will be made right with God. No. Your right position before God is established because of what Jesus did. As a result, He calls us to walk in righteousness—but that walk is not so we can attain a good standing before God; it is because we have already received one.

The Parable of the Two Debtors

Consider the story Jesus told Simon the Pharisee. A sinful woman came in and washed Jesus' feet, and Simon thought, "If this man were a prophet, he would know what kind of woman this is." Jesus read his thoughts and said, "Simon, I have something to say." There were two servants: one owed a million dollars, the other fifty. The master forgave both. Which would love him more? Simon answered, "I suppose the one who was forgiven the greater debt." Jesus said, "You have rightly judged."

Now consider this: that master could have taken both servants out and beaten them until he felt they had paid. Would they still serve him afterward? Probably—but out of fear, not devotion. They would do only the bare minimum: "There's your day's work, see you later." That is the difference between the person who relates to God based on the grace given in Christ and the one who thinks, "I've got to do this to appease Him." Many people live their whole lives that way. Paul wrote to challenge that wrong thinking—this works-salvation that was the church's first major struggle.

I'm thankful Paul took the time to write rather than just jumping on his donkey and rushing up to confront the Judaizers, because nearly two thousand years later we are gathered to study his word.

Paul Establishes His Authority (Galatians 1:1–5)

The very first thing Paul does is establish his apostolic credentials: "Paul, an apostle." In many letters he calls himself a servant or bond-servant; but when he opens with "an apostle," you know he is about to give doctrine, instruction, and rebuke on the authority of that office. Notice the next phrase: "not of men, neither by man, but by Jesus Christ, and God the Father." His apostleship rested not on the call of men but on the ordaining of the Lord Jesus Christ.

Nor was he a rogue acting alone. Verse 2: "And all the brethren which are with me, unto the churches of Galatia." He was united with the brethren in Antioch and, as he will show, with those in Jerusalem as well. Then in verse 3 he writes, "Grace be to you and peace from God the Father, and from our Lord Jesus Christ." Though Paul was angry at what was happening in Galatia, his anger was a righteous indignation, dealt with rightly, and he still opens with grace and peace.

These two words appear at the beginning of nearly all his letters—called the Siamese twins of the New Testament. Grace is always the firstborn, because you cannot have peace with God apart from the gracious gift of Jesus Christ. The only true peace in this world is the peace God gives, for He is the Prince of Peace. There has been much talk of peace this week—a committee in Europe gave a peace prize—but though men sign treaties and award prizes, there will never be true peace until the Prince of Peace rules and reigns on the earth. We are told to pray for the peace of Jerusalem (Psalm 122:6), yet there will be no peace in that city until the Prince of Peace is enthroned there. That day will come.

A Summary of the Gospel of Grace (Galatians 1:4–5)

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: to whom be glory for ever and ever. Amen.

Jesus gave Himself for our sins—He who knew no sin became sin for us. He told Pilate, "Thou couldest have no power at all against me... I lay down my life of myself." He gave His life to deliver us from this present evil world, sold under sin. And this is the will of God the Father, who is "not willing that any should perish, but that all should come to repentance" (2 Peter 3:9). Ultimately God receives the glory for this gracious work.

"No Other Gospel" (Galatians 1:6–24)

I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: which is not another; but there be some that trouble you, and would pervert the gospel of Christ.

Paul twice pronounces a curse on any who would preach another gospel: "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... as we said before, so say I now again." He does not seek to please men, for if he pleased men he would not be a servant of Christ. The gospel he preached was not received from man nor taught by man, but by revelation of Jesus Christ.

He reminds them of his past: how beyond measure he persecuted the church of God and profited in the Jewish religion above his equals, being exceedingly zealous for the traditions of his fathers. But when it pleased God to reveal His Son in him, that he might preach Him among the heathen, he did not immediately confer with flesh and blood. He went to Arabia, returned to Damascus, and after three years went to Jerusalem to see Peter, abiding with him fifteen days, seeing no other apostle except James the Lord's brother. The Judaizers had likely claimed Paul had never even been to Jerusalem—but Paul says before God he does not lie. The churches of Judea had heard only that "he which persecuted us in times past now preacheth the faith which once he destroyed," and they glorified God in him. What a testimony.

The Council and the Test Case of Titus (Galatians 2:1–10)

Fourteen years later Paul went up again to Jerusalem with Barnabas, taking Titus also. This is really our first mention of Titus—a Gentile believer from Antioch, both his parents Greek. He was likely set forth as living evidence of what God was doing among the Gentiles apart from circumcision; he was the case study. And since Titus was unknown in Galatia, there is a good chance he was the one who carried this very letter from Antioch up to those churches, going as a forerunner before Paul.

When Paul shared the gospel he preached among the Gentiles, none compelled Titus to be circumcised, even though false brethren had crept in to spy out their liberty and bring them into bondage—"to whom we gave place by subjection, no, not for an hour." Those who seemed to be pillars—James, Cephas, and John—added nothing to Paul, but rather perceived the grace given him, gave him the right hand of fellowship, and asked only that he remember the poor, which he was eager to do.

Paul Withstood Peter to His Face (Galatians 2:11–21)

Then Paul recounts the confrontation in Antioch: "But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed." The Judaizers had likely told the Galatians, "Paul is a rogue—you should have seen what he did to Peter, of all people!" Before certain men came from James, Peter ate with the Gentiles; but when they came, he withdrew and separated himself, fearing the circumcision party, and even Barnabas was carried away with his hypocrisy. When Paul saw they walked not uprightly according to the truth of the gospel, he said to Peter before them all: if you, a Jew, live after the manner of Gentiles, why do you compel the Gentiles to live as Jews?

Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ... for by the works of the law shall no flesh be justified. (Galatians 2:16)

Circle that verse in your Bible two or three times; put a big star next to it. We are justified by faith in Christ, not by works of the law. Yet even while we seek to be justified by Christ, we still find ourselves sinners. How many of you can attest to that? That makes me feel better—I'm not the only one. Even after receiving His gracious gift, we wake up the next morning still sinners. If you don't think so, your spouse will say, "Yes you are."

Is Christ therefore the minister of sin? God forbid. If I build again the things I destroyed, I make myself a transgressor—but it is not Christ who made me a sinner; I am simply a sinner. "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me." And thank God for verse 21: "I do not frustrate the grace of God." There will never be a time when you come to the Lord and He says, "I'm sorry, I just don't have any more grace for you—I told you, and you did it again." Thankfully He is not like that. For if righteousness came by the law, then Christ died in vain.

Faith, Not Works of the Law (Galatians 3)

O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you?

Paul asks the decisive question: did you receive the Spirit by the works of the law, or by the hearing of faith? Having begun in the Spirit, are you now made perfect by the flesh? He takes them back to Genesis—430 years before the law—when Abraham believed God and was justified by faith. The Scripture, foreseeing that God would justify the heathen through faith, preached the gospel beforehand to Abraham: "In thee shall all nations be blessed." Underline all nations. The Judaizers said you must first become a Jew to receive Abraham's blessing; Paul says no—those who are of faith are blessed with faithful Abraham.

As many as are of the works of the law are under the curse, for "cursed is every one that continueth not in all things which are written in the book of the law to do them" (Deuteronomy 27). You cannot pick and choose the laws you like. But "Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree." He became the curse for us, that the blessing of Abraham might come on the Gentiles through Jesus Christ.

The promise was made to Abraham and his seed—not "seeds," as of many, but "seed," as of one, which is Christ. The law, which came 430 years later, cannot annul the promise confirmed beforehand by God. So why the law? "It was added because of transgressions"—it is our schoolmaster to bring us to Christ, that we might be justified by faith. The purpose of the law is the knowledge of sin. God promised a Redeemer, but man asks, "Why do I need saving?" So God gave the law to prove our sinfulness. "By the law is the knowledge of sin" (Romans 3:20). Paul says, "I had not known lust, except the law had said, Thou shalt not covet" (Romans 7). The law exposes how sinful we are, so we cry out for the Savior.

But after that faith is come, we are no longer under a schoolmaster. For ye are all the children of God by faith in Christ Jesus... There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. (Galatians 3:25–28)

Worshiping God in the Wrong Manner

Does that mean we scrap the law? No. God has given us the law for a purpose—to bring about sanctification. But we do not gain a better standing with God by keeping His law, and we are not rejected from coming to Him by grace through faith because we have failed to keep it. If that were the case, none of us would be here; it would be a nice empty room.

So Paul defends his apostolic authority, counteracts a false teaching that dragged the worship of God down to mere works-righteousness, and warns these believers. People taken out of idolatry by the gospel of grace were being drawn back into idolatry—for idolatry is not only worshiping false gods but worshiping the one true God in a wrong manner. These Galatians thought they were worshiping the true God, but in the wrong way. "O foolish Galatians, who hath bewitched you?"

As we continue, Paul will exhort them to walk in faith toward God and in the Spirit, not fulfilling the lusts of the flesh. It is a powerful and important book that changed history—both nineteen hundred years ago and again in the Reformation. God changes lives powerfully when we recognize that He has saved us by grace through faith. That message transforms a life so that you serve God out of devotion, not out of fear that He will one day push the smite button. Amen?

Closing Prayer

Father, I thank You that we can have peace with You through Your Son, Jesus Christ. Lord, You have anointed Him with power and authority. You proved that power and authority as He went about healing the sick and casting out those oppressed of demons. He was crucified in Jerusalem, He rose from the dead, and He was seen of many witnesses. And Lord, You commanded Your followers to go and testify this great gospel of truth. I pray that as we prepare to go from here today, we would also declare it to our family members, our friends, our co-workers who don't know You, who don't know the truth of the gospel of grace—and that we would see Your grace overflow. We praise You, we thank You, in Jesus' name. Amen.