As pointed out in the introduction commentary on this book, the theme expressed by the Apostle Paul is best expressed by the phrase, by faith alone in Christ alone.  It was the aim of the Judaizers to include adherence to Mosaic Law as part of the “salvation formula.”  Additionally, they strived to create doubt as to Paul’s apostolic authority.  Paul defends his apostleship and offers an apologist argument that salvation is by faith plus nothing.

Galatians 1:1-5

Paul, an apostle (not from men nor through man, but through Jesus Christ and God the Father who raised Him from the dead), and all the brethren who are with me, To the churches of Galatia: Grace to you and peace from God the Father and our Lord Jesus Christ, who gave Himself for our sins, that He might deliver us from this present evil age, according to the will of our God and Father, to whom be glory forever and ever. Amen.

Right “out of the gate” in his salutation Paul declares his apostleship as being from the divine hand of God.  It was not “from men nor through man.”  He is saying that man and man’s institutions and/or legalistic rituals had nothing to do with it.  Paul did not complete any set course of study at any Bible school, college or seminary. He was not selected by a “laying on of hands” by some Christian group.  He was not selected by prayer and the “casting of lots” as was the case with the selection of Matthias when he was selected by the eleven remaining apostles to take the place of Judah (Acts 1:15-26—the last time Matthias is mentioned in the Bible).  In fact some Bible expositors believe that the selection of Matthias by the eleven apostles was premature, that Paul was the divinely-approved replacement for Judah.  This cannot be verified by Scripture.

What can and is verified is that Jesus Christ in concert with God the Father personally and exclusively selected Paul to be an apostle.  A study of the Greek prepositions (apo—from, and dia—through) in this passage confirms that Paul’s apostleship was not derived from a human source or given through a human channel.  The reason he changes from “plural men” to “singular man” is that titles and offices that emanated from a body of men in that day (such as the Roman senate) were conferred or took effect by their single representative (such as the reigning monarch).

            The word “apostle” is used in a twofold sense:

1.      One of the Twelve (Acts 1:21-26)

(a) With Jesus during His three year ministry (v. 21);

(b) Witness of His post-resurrection ministry (v.22);

(c) Chosen by Christ (v.22; Acts 9:15; 26:16-17).

2.      One sent forth.  This is the wider sense as used in Acts 11:22.

(Thru the Bible commentary by J. Vernon McGee)

Paul, by use of the very strong Greek adversative (alla) translated “but,” instead of the weaker one, de, forcefully declares that his appointment as an apostle was by the “resurrected Christ.” The referral to the resurrection is significant since it was that act of God which verified God’s complete satisfaction with the work of His Son on the cross as full-payment for the sin’s of mankind.  By linking both the Son and the Father together, Paul demonstrates that he is thinking of both the “source of” and the “agency through which” his apostleship came to him.  It could be interpreted that Paul’s apostolic authorship was superior to that of the other apostles, since He was personally selected by the “resurrected Christ (the glorified Christ),” directly from the ramparts of heaven, and not from the “pre-cross Christ (when He was in His humiliation)” while here on earth.  Therefore if anyone could claim to be an apostle, Paul had priority in this select and honored group.

Paul includes within his salutation “all the brethren” who were with him (no specific names mentioned) and directs the letter generically to “the churches in Galatia.”

This Letter to the churches of Galatia shows a deliberate lack of warmth.  Ordinarily Paul addressed believers as “the church of God,” “saints,” or “the faithful in Christ Jesus.”  He often expressed thanks for the Christians, or praise for their virtues.  Frequently he mentioned individuals by name.  But there is none of that here.  The seriousness of the error in the Galatian churches caused him to be stern and cool toward them. (Believer’s Bible Commentary by William MacDonald)

Paul concludes his salutation with appropriate-for-the-occasion (underlining his theme) Bible doctrine.  He desires both grace and peace for the Galatians.  Grace is the unmerited favor (kindness) of God for undeserving man.  Grace is God’s efficacious approach to man, because man is incapable of effectively approaching God.  Instead of asking man to “do,” God “does” for man what he cannot do for himself, which is to obtain eternal life.  Peace is the result of grace.  By faith alone in Christ alone a person achieves the peace of God and forevermore has peace with God.  He understands that nothing (absolutely nothing) can separate him from God—he remains secure by nothing less than the power of God.  And this grace and peace comes from both the Father and the Son.  But here Paul is specifically referring to “sanctifying grace,” which comes to every believer by the Spirit of God as the believer surrenders to Him by the same principle that brought him salvation—the Principle of Faith.  This is where the Galatian Christians were failing.  As they were being influenced away from the true doctrine of grace and faith toward the perversion of “faith plus works,” they were quenching the Spirit of God and stifling their spiritual growth.

In referring to the Son, Paul includes the modifying phrase, “who gave Himself for our sins, that He might deliver us from this present evil age.”  Paul reminds the Galatians of the very basis (core) and cost of their salvation.  Embedded within this statement is the fact that Christ gave Himself “for our sins,” which was to affirm that if He gave Himself to settle man’s sin problem, then it IS settled—there is nothing more that man may or can do regarding the issue.  It is impossible and unnecessary for man do anything more, which is to affirm that man can add nothing (works, law-keeping, circumcision, anything) to achieve the atonement for his sins.  Jesus Christ is the sole and sufficient Savior.

His sufficiency delivers every person from “this present evil age.”  This means any and all evil (the Greek word poneros, which is a very strong word for evil means “that which is not content unless it can drag others down with it) associated with this world from the creation of Adam to the time that the Church will be snatched up (raptured) from it.  This includes man’s “sin nature,” the corrupt moral and political world system and all religiosity that permeates the world.  Religiosity is the mix of law, ritual and ceremony apart from, or combined with, faith in Christ.  This wording may have been intended on reminding the Galatians that they were going back into the very system (of bondage) from which Christ died to rescue them. 

The Judaizers were part of this present evil age.  Their system, not content with dragging down its own devotees to destruction, was attempting to pull down the Christian Church with it.  Paul says that the substitutionary atonement of the Lord Jesus is that which will rescue the poor lost sinner from the clutches of the pernicious teachings of the Judaizers.

(Galatians in the Greek New Testament by Kenneth S. Wuest)

 And the deliverance which Christ provides was all in accordance with the will (sovereignty) of God.  Paul therefore, in his salutation, expressed in embryonic fashion the two main subjects which will occupy the remainder of his letter—his authority as an apostle and the true Gospel of grace.  He now turns his attention directly to the matters at hand.

Galatians 1:6-9

 I marvel that you are turning away so soon from Him who called you in the grace of Christ, to a different gospel, which is not another; but there are some who trouble you and want to pervert the gospel of Christ.  But even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed.  As we have said before, so now I say again, if anyone preaches any other gospel to you than what you have received, let him be accursed.

Paul goes from his rather cool salutation to a very energetic (hot) accusation of the believers in Galatia.  It is difficult for him to fathom how these new converts could so soon turn away from God who provided the free gift of salvation to each one of them.  The Greek wording (metatithemi) translated “turning away” was used of one altering his opinion or becoming of another mind.  In classical Greek it was used of a “turncoat.”  Paul uses the present tense, which indicates that the defection of the Galatians was yet in progress—not fully settled in their turning from grace back to works.  Paul says that to turn away from the calling which is by the grace of Christ to a belief in any other concept is a “different gospel,” which is a perversion of the true Gospel.

There are two aspects of the gospel, and it can be used in two senses:  (1) the facts of the gospel, and (2) the interpretation of the facts.  The facts of the gospel are the death, burial, and bodily resurrection of Christ . . . (1 Cor. 15:3-4).  These are the historical facts of the gospel which cannot be changed.  You have never preached the gospel unless you have stated these facts.  The second aspect of the gospel is the interpretation of the facts.  They are to be received by faith plus nothing.

Now the subject of Paul’s letter to the Galatian believers concerns the interpretation of the facts of the gospel.  The Judaizers had followed Paul into the Galatian country.  They did not challenge the facts of the gospel.  After all, five hundred people at once saw the Lord Jesus after His resurrection. . . . The heresy they were promoting concerned the interpretation of those facts. (Thru the Bible commentary by J. Vernon McGee)

The Judaizers were approaching the Galatians and implanting in their minds that what Paul had said was good, but that it was just not good enough.  They were telling the Galatians that in addition to faith in Christ they must adhere to the Mosaic Law in order to be truly saved.  This is one of the oldest heresies within the Christian faith, and it remains ever stronger today.  It is adding something to the Gospel of grace.  It is doing something rather than simply believing something.  It is faith plus works rather than faith plus nothing.  Every religion and cult today has something for man “to do” in order to be saved.   It must always be remembered that Christianity is not a religion; it is a union or relationship with a Person—Jesus Christ.  It emanates from the loving heart of God through His marvelous plan of grace, which comes only by faith alone in Christ alone.

“Unto another gospel; which is not another.”  Paul uses two Greek words, both of which mean “another,” but which have a further distinct meaning of their own.  The first is “heteros,” the second “allos.”  “heteros” means “another of a different kind,” “allos,” “another of the same kind.”  “Heteros” denotes qualitative difference, “allos,” numerical difference. . . . “Heteros” sometimes refers however, not only to difference in kind but also speaks of the fact that the character of the thing is evil or bad. . . .When Paul speaks of the Galatians turning to a “heteros” gospel, he means that they are turning to a gospel that is false in its doctrine. . . . It is essentially evil.  We have here in the expression, “heteros gospel,” a contradiction in terms.  “Gospel” is from “euaggelion” which means “good news.”  There cannot be a “heteros good news,” that is, a message of good news different in kind from that which Paul preached, and different in an evil sense, and yet be a message of good news. A salvation-by-works message is no good news to a lost sinner, first, because the Bible says “not by works of righteousness which we have done, but according to His mercy He saved us” (Titus 3:5), and second, if salvation would be by good works, one would not know how many good works a person must do to be saved or after being saved, to keep saved.  No one could have any assurance of acceptance with God or security in salvation from such preaching.  Thus Paul stamps the message of the Judaizers as heterodoxy, false doctrine.

(Galatians in the Greek New Testament by Kenneth S. Wuest)

Paul’s expression “but there are some who trouble you” employs the present tense participle of the Greek word, tarasso, which indicates that the Judaizers were still in Galatia at the time of Paul’s writing exacting “mental anguish” on the Galatian believers.  Paul’s letter was therefore written to combat them while they were in the midst of their evil work.  The word “want” as used by Paul is the present tense of thelo (desire), indicating that the perversion was yet only a wish of the Judaizers and that the Galatians had not totally succumbed to their influence.

The Greek word for “pervert” is from metastrepho, which means “to reverse, to change to the opposite, to turn about.”  The Judaizers were seeking to completely reverse the message of grace by faith alone in Christ alone and teach a message by works.  They were teaching a “gospel” that was totally incompatible and diametrically opposed to the true Gospel.

The consequence for anyone who advocates a perverted “gospel” is described with double emphasis in Paul’s next few words.  He declares with force (based on the very strong Greek adversative alla, translated “But”) that if “we” (indicating himself or anyone associated with him) or an “angel (messenger) from heaven” preach any other “gospel” than the one Paul previously preached to them, that person, persons or messenger should be (Greek—anathema) accursed or damned.  He needed the Galatians to understand several things here.  They should know that the issue is not between one teacher and another, but between truth and error.  They should also understand that false messengers may come from heaven.  Satan himself is transformed into an angel of light and his ministers are transformed into ministers of righteousness and their end will be a product of what their actions deserve (2 Corinthians 11:14, 15).  Paul then repeats himself for emphasis by stating that “anyone” who preaches a “heteros gospel” will be damned.  There is no other fate for the person who subscribes to a “gospel” that includes “works” as an integral part of being saved.

The fact that messengers of a “false gospel” may come from both heaven and earth, should be cautionary enough to drive every believer into the Word of God, to learn and be a serious student of Bible doctrine.  The believer must acquaint himself with God’s Word so that he may test every “message” claiming to be “of God.”  The world is flooded with churches, television programs and various other ministries.  Most represent religion that advocates salvation by works—an evil “gospel.”  Many of the messengers and their “message of healing and hope” are draped in all the proper evangelical terms, but they actually represent a system of works as they perform and entertain with flash and indulge in self-aggrandizement.  At all times the believer must view all of life through the sure Word of God.

Galatians 1:10

For do I now persuade men, or God? Or do I seek to please men? For if I still pleased men, I would not be a bondservant of Christ.

______________________________________________________________________________

Paul alludes here to the Judaizers’ charge that he had modified the message to suit his audience, so he then poses two rhetorical questions, “For do I now persuade men, or God? Or do I seek to please men?  And then he answers them by saying, For if I still pleased men, I would not be a bondservant of Christ.

The word “or” is from “e” which means “rather than.”  This indicates clearly what kinds of slanders were being circulated about Paul.  His enemies accused him of sacrificing the truth of God for the sake of conciliating men and winning their favor.  It was Paul’s boast that he became all things to all men, but whereas his real purpose was to win all to Christ, they insinuated that he was more bent on currying the favor of men then securing the approval of God  

(Galatians in the Greek New Testament by Kenneth S. Wuest)

The same accusation is made by many in the “salvation-by-works” camp today.  They say that to believe that salvation comes solely by the grace of God by faith alone in Christ alone as well as being the means for sanctification and the security of the believer (“once saved always saved”), is to believe a message designed to accrue the favor of man.  Their claim is that the message of pure grace is an “easy way out,” releasing man of all responsibility.  Nothing could be farther from the truth.

From the beginning of creation man has always wanted it “his way.”  He has always wanted to “make the call,” to “establish the means” and to achieve salvation “by his own determination.”  In this way he replaces God as the determining force, as the “savior” of his own soul.  It is only natural for man, who is subject to the constant influence of Satan and his own “sinful nature” to go this route.  To accept the message of grace—the true Gospel—is an affront to and a diminishment of man’s worth.  It is by far more difficult for man to swallow his pride, to admit that he cannot do anything of or by himself to secure salvation, sanctification and eternal security—that his only choice is to turn away from himself and every other confidence (repentance) to Jesus Christ alone and His work on Calvary (for salvation) and His work through the indwelt Holy Spirit (for spiritual growth).

Paul answers his own question by simply stating that he cannot be pleasing man, because he is a bondservant (slave) to Jesus Christ.  His total aim, all his desires and all his efforts are in complete servitude to his Lord, Jesus Christ.

Next is the Apostle Paul’s six (6) arguments clarifying his credentials and establishing rationale for the Galatians to choose his (the) Gospel over the perverse and wicked “gospel” of the Judaizers (1:11-2:21).

1.      His (the) Gospel was received by divine revelation—from Jesus Christ Himself—independent of man (1:11, 12).

2.      His (the) Gospel of pure grace could not be attributed to his background, education or employment, because as a model Jew and Pharisee he was schooled and believed in the legalism of the Mosaic Law (1:13, 14).

3.      His (the) Gospel had not been influenced by the Twelve Apostles since the first few years of his ministry were carried on independently of them, and because he had experienced a special calling to salvation and service from God Himself (1:15-17).

4.      His (the) Gospel had not been influenced by the other apostles because it was three years before he met them—and then it was only Peter and James (1:18-24).

5.      His (the) Gospel and his apostleship was recognized (validated) by the leaders in Jerusalem some 14 years later (2:1-10).

6.      His apostleship (authority) was validated by his rebuke and correction of the Apostle Peter (2:11-21).

Galatians 1:11, 12

But I make known to you, brethren, that the gospel which was preached by me is not according to man. For I neither received it from man, nor was I taught it, but it came through the revelation of Jesus Christ.

Paul’s first argument is that the Gospel that he had previously preached to the Galatians was the divine Gospel, that is, it had not originated by (from the mind of) man.  In fact, the Gospel makes everything of God and nothing of man.  He asserts that he neither received it from man, nor was he taught it.  In other words, man had absolutely nothing to do with it.  No human told it to him, and he didn’t learn it through any form of formal or informal education.  It came directly and personally from Jesus Christ, the Son of God.

Galatians 1:13, 14

For you have heard of my former conduct in Judaism, how I persecuted the church of God beyond measure and tried to destroy it. And I advanced in Judaism beyond many of my contemporaries in my own nation, being more exceedingly zealous for the traditions of my fathers.

Paul’s second argument is that the Gospel he preached could not have been derived from his background, either from his education or employment.  His entire background was diametrically opposed to the Gospel of pure grace.

Paul was a circumcised Israelite, of the tribe of Benjamin.  He spoke the Aramaic language in his home and he was the inheritor of the tradition of Pharisaism, a strict observer of the requirements of the Torah.  He advanced in Judaism beyond many of his contemporaries.  He was first and foremost a Jew.  So deeply ingrained upon his soul were these qualities, that even near the end of his life he could speak with honest appreciation of that heritage.  Even after 20 years of being a Christian he could cry out, “I am a Pharisee, a son of Pharisees; I am on trial for the hope and resurrection of the dead.” (Acts 23:6)

It was due to his background and firm belief in the Mosaic Law that he aggressively pursued and persecuted Christians.  Because of his unyielding and passionate obedience to the traditions of “his fathers,” he was most hostile toward the Church—attempting to destroy it on every occasion.  Therefore there was nothing in his background that could be interpreted as influencing his concept and preaching of the Gospel of grace.

Galatians 1:15-17

But when it pleased God, who separated me from my mother's womb and called me through His grace, to reveal His Son in me, that I might preach Him among the Gentiles, I did not immediately confer with flesh and blood, nor did I go up to Jerusalem to those who were apostles before me; but I went to Arabia, and returned again to Damascus.

Paul’s third argument is that he was called to salvation and service by a special calling of grace (referring to his conversion on the road to Damascus) and that the first years of his ministry were carried on independently of the other apostles.  He recognized that from birth God had designs on him.  God’s plan for Paul was to give him an inward revelation of Jesus Christ, which brought him to faith alone in Christ alone, in order that he might proclaim Jesus Christ among the Gentiles.

Upon his conversion and call to service, Paul states that he did not immediately confer with any man (“flesh and blood”) for consultation, instruction or direction.  In fact, he did not even travel to Jerusalem where apparently many of the Twelve Apostles did reside.  Instead it appears that as Moses was tutored on the backside of the desert and David was alone with God while tending sheep on the hillsides of Judea, Paul secluded himself at the University of Divine Instruction located in Arabia.  Upon receiving his diploma, he went back to Damascus.

Galatians 1:18-24

Then after three years I went up to Jerusalem to see Peter, and remained with him fifteen days.  But I saw none of the other apostles except James, the Lord's brother.  (Now concerning the things which I write to you, indeed, before God, I do not lie.)  Afterward I went into the regions of Syria and Cilicia.  And I was unknown by face to the churches of Judea which were in Christ.  But they were hearing only, “He who formerly persecuted us now preaches the faith which he once tried to destroy.”  And they glorified God in me.

Paul’s fourth argument was a reinforcement of his third argument, which was that the Gospel of pure grace that he had preached had not been influenced by the other apostles since it was three years before he had even gone to Jerusalem.  When he did travel there he only met and conferred for a brief amount of time (15 days) with Peter and James, hardly enough time for an in-depth study course.

The construction in the Greek indicates that James was one of the apostles Paul saw.  He was not one of the Twelve however, since the brethren of our Lord did not believe on Him at the time of choosing of the Twelve.  The expression “James the Lord’s brother” means that he was the son of Joseph and Mary by natural generation.  He is the same James mentioned in Mark 6:3; Galatians 2:9; 1 Corinthians 15:7; Acts 15:13, 21:18.  It is supposed that he was led to believe in the Lord Jesus by reason of the fact that he saw our Lord in His post-resurrection ministry (John 7:5; 1 Corinthians 9:5, 15:7).  He was the Moderator of the church in Jerusalem (Acts 15:13, 21:18).

(Galatians in the Greek New Testament by Kenneth S. Wuest)

After his visit to Jerusalem the Apostle Paul went into the regions of Syria and Cilicia.  And he was known, at least in Judea, by his past reputation and present ministry—as the one who had once persecuted Christians but now preached the faith that he once tried to destroy.  Because of this, they glorified God as a result of his ministry.