No human Gospel, no human authority (Galatians 1.6-24)

No other Gospel (1.6-9)

Paul normally follows his introductory words with praise for the grace of God evident in his readers’ faith (e.g. Romans 1.8; 1 Corinthians 1.4-9). In Galatians, however, he launches immediately into the vital subject of this letter. Were the churches he had planted in Galatia now turning away from the Gospel he had preached and which had been the foundation of those churches? He opens with the strong verb “I am astonished” (1.6) that they have so quickly turned their backs on God, who had called them. Paul here contrasts the call of God which had been in his grace with their turning into a different gospel. As  believers, we stand in God’s grace, but what is the present direction of our theology and of our life?

As Guthrie points out, the verb ‘desert’ (1.6) is colourfully used of military revolt. Guthrie asserts therefore that Paul ”thinks of the readers as having changed sides”. If indeed they allow themselves to be misled into this ‘different gospel’, they lose their position as true followers of Christ. Having used the term ‘different gospel’, Paul immediately corrects his error. There is no other gospel. Their new ‘gospel’ is “no Gospel at all” (1.7). We may deepen our understanding of the fundamental Gospel and apply it afresh, but the central truths of the Gospel abide eternally.

Paul realises that there must be some false teachers who are ‘throwing the Galatians into confusion’ and ‘trying to pervert the Gospel of Christ’ (1.7). Stott helpfully points out that the verb ‘throw into confusion’ has the root meaning of ‘shake’ or ‘agitate’. Through this false ‘gospel’ they are losing their confident peace and assurance. Anxious uncertainty disturbs the still waters of their faith. The verb translated ‘pervert’ carries the sense of so changing the Gospel’s content that they are utterly reversing it.

In his letter to the Galatians, Paul is battling for the very heart of the Gospel. To this end, he declares with shattering emphasis that anyone preaching some other so-called ‘Gospel’ should be “anathema”, cursed of God (1.8, 9; NIV “eternally condemned”). Even if Paul himself or his associates (“we” in 1.8) or “an angel from heaven” preach a different ‘gospel’, God’s curse will be their portion.

No human Gospel (1.10-12)

These next verses form the background to Paul’s letter to the Galatians. Neither Paul himself nor his message stem from any human source; rather, they came directly from God through the revelation of Christ by the Holy Spirit. He starts with a vital question, using an interesting verb (1.10: Greek peitho). In the New Testament generally, ‘peitho’ is commonly, but wrongly, translated as ‘obey’ in English translations. It actually means ‘yield to persuasion’. NIV translates it here as ‘trying to win the approval’. Paul is asking the rhetorical question of whether he is being persuaded by other people. Or was he called at his conversion to be subject entirely to Christ (1.10)?  He then emphatically asserts that the Gospel he preached was not just a human message with a human origin (1.11). He had not received it from any human source, nor had he been taught it by other Christians (1.12). On the contrary, he received it entirely by divine revelation from Jesus Christ. It would seem that he is referring to his conversion on the Damascus road (Acts 9.1-16), confirmed by his time in Arabia (1.17).

No human authority (1.13-24)

In this letter to the Galatians Paul opposes those who demand that non-Jewish converts must become proselytes who follow Torah (including circumcision). This error had its base in the Jerusalem church with its strong emphasis on mission among Jews, so Paul demonstrates that he received his message from God, not from the leaders in Jerusalem. He was not subject to their authority.

Although he had been highly trained in Judaism and had become a leader in anti-Christian persecution (1.13/14), God already had greater things in mind for him. God had indeed already chosen him before his birth. God then called him to follow Christ and revealed Jesus to him – as Paul says in 1.15, his call to faith and service of Christ was gloriously “by his grace”. God’s call and purpose for Paul was that he should preach the good news of Jesus “among the Gentiles” (1.16). God wanted to use Paul to widen the circle of salvation to reach every nation and people, not only Jews and a few proselytes or God-fearers (who believed in the God of Israel, but didn’t submit to circumcision). This great calling and purpose of God should still challenge all of us as Christians today.

Paul now goes into some detail to prove that his message did indeed come from God, not from the commissioning of church leaders in Jerusalem. He lived under the authority of the Lord alone, not even the apostles in the mother-church. Following his conversion he didn’t consult with other church leaders, but went straight to the wilderness of Arabia. We should love to know why he went to such a desert place and what he did there! Was he studying his Old Testament to learn how his new faith and mission fitted into God’s biblical revelation? He must have been praying fervently for God’s mind in his new situation.

After three years he did go to Jerusalem and had a fortnight staying with Peter and meeting James, Jesus’ brother (1.18-20). But still the churches in Judea never got to know him, so cannot have influenced him in his preaching. They only heard reports of the conversion and Christian preaching of “the man who formerly persecuted us” (1.23).

In typical Pauline fashion, the chapter ends with the climax statement that “they glorified God because of me” (1.24). We have already noted how the verses of introduction (1.1-5) also concluded with the great aim that God might be glorified (1.5). International mission lies at the heart of this letter with its key message to every nation of justification by faith, not by works of Law. But the ultimate goal of God being glorified and honoured always remains. It underlies everything that Paul believes and does. May it be so for us too! To God be the glory!

The true Gospel – introducing Galatians (Galatians 1.1-5)

Considerable uncertainty rages around the questions of when this letter was written and to whom. Does it date from before or after the great church council in Jerusalem (cf. Acts 15), at which the inclusion of non-Jews was debated. Key decisions were then made, allowing non-Jewish converts to be fully accepted into the people of God without circumcision or full submission to the laws of both written and oral Torah.

The Jerusalem Council took place around 49 A.D., so this letter must have been written quite early. But we need not be too concerned about the exact date, for “uncertainty concerning the dating has little effect on the interpretation of the epistle” (D. Guthrie).  Likewise, much ink has been expended in debating whether Paul is writing to churches he planted in South Galatia in his first missionary journey (Acts16.6) or churches in North Galatia planted in his third missionary journey (Acts 18.23). In any case, this letter was clearly written at an early date, either before the Jerusalem Council or soon afterwards (i.e. before 49 A.D. or perhaps in the early 50s). Again, our understanding of the epistle will not depend on which destination and dating we accept.

In the Corinthian letters we observed Paul struggling for acceptance lest his message from God be lost. ‘False apostles’ were introducing a form of the Christian faith, in which sin was tolerated. In Galatians too, Paul has to insist on his apostolic calling, for other leading Christians were misleading the church. Even Peter and Barnabas “were not acting in line with the truth of the gospel”, refusing to share food and fellowship with non-Jews (2.14). Was Paul tempted to compromise the Gospel for the sake of peace and harmony? By no means! But it must have been difficult for Paul to disagree so radically with the much-respected Peter and much-loved Barnabas. And Paul’s teaching on justification by faith both for Jews and everyone else has remained central to the Gospel throughout Christian history. It changed the lives of many Christians in every century, including Martin Luther. Justification by faith alone became the watchword of the Reformation, thus influencing the whole course of history. For example, as a newly committed Christian, I too read and was influenced by Luther’s commentary on Galatians with its exposition of Paul’s teaching on justification by faith!

Greetings (1.1-5)

Being profoundly aware of the vital controversy he was facing in the Galatian churches, Paul starts his letter with the assertion that he was “an apostle”, sent by God to plant their churches. He stresses that his apostleship comes (actually, there is no verb here in the original Greek) by Jesus Christ and God the Father, not from any merely human source. His message therefore comes entirely with God’s authority.

This early mention of Jesus Christ moves Paul to add a resume of the Gospel, of which he is an apostle and which gave birth to the founding of the churches in the province of Galatia. Jesus sacrificed himself in his death on the cross for our sins. He has not only dealt with our sinful nature, but also our actual sins from day to day. Through this work of salvation Jesus has ‘rescued us from the present evil age’ (1.2). Like us in our contemporary societies, the Galatian churches were surrounded by unbelief and immorality. This could (and still can!) easily infiltrate into the belief-systems and ethical standards of the churches.

We notice in these initial five verses the threefold repetition of the word ‘Father’. Why does Paul want to emphasize God as our Father? He immediately links the Father to the resurrection of Jesus from the dead (1.1). It is through the Father that the Galatians have been raised to new life, eternal life in Christ. With his message in Galatians in mind, we may also speculate that Paul wanted to underline the fatherhood of God in order to remind the Galatians that all believers in Jesus Christ are equally his children. Non-Jewish converts do not need to identify with Israel through circumcision and obedience to the Law. Jewish and non-Jewish believers are entirely one in Christ and should share fellowship without hindrance.

Finally, as always with Paul, our ultimate goal and purpose in everything should lead to God being glorified: “our God and Father, to whom be glory for ever and ever” (1.5).

“Aim for perfection” 2 Corinthians 13.1-14)

ζῇ ἐκ δυνάμεως θεοῦ

As Paul draws this letter to its conclusion, anxiety still clouds his mind and heart. When he returns to Corinth for his third visit there, will those involved in gross sin have repented and changed (13.2)? He remains weak and powerless in himself, but Christ may have to speak through him in judgment (13.3). So, God’s power will be manifest through the weakness of Paul. In this, Paul likens his own ministry to that of Jesus himself. Christ “was crucified in weakness”, but has now been raised to new life “by God’s power” (13.4). Paul’s words will therefore carry the authority and power of the Lord, not of himself or of his apostolic calling. This authority is exercised in weakness with the purpose of serving the Christians (13.4) and for ‘building them up’ (13.10). Paul never wants to humiliate or diminish people, but rather to help them to become more committed to the Lord in Christ-like spirituality and holiness.Those of us who are entrusted with any form of leadership in the Christian church need to follow Paul’s example. Are we living and ministering as servants or are we exercising power and authority in ourselves or in our status within the church of God? Are we constantly taking the humble position of a servant/slave with the aim of edifying the Christians we work for?

“Examine yourselves” (13.5-10)

Ἑαυτοὺς πειράζετε

From time to time it may be wise for all of us to check our position before the Lord. Are we walking in his ways? In these verses Paul gives us four key areas of the Christian life which should be examined and tested – are we, like Paul himself, walking “in the faith” (5), do we have Christ Jesus dwelling in us (13.5), are we ‘doing what is right’ and not ‘doing anything wrong’ (13.7) and does the truth rule our lives (13.8)?

Paul thus underlines the fundamental importance of sticking firmly to the heart truths of the Christian faith, which true Christians have followed throughout history. Paul longs for the Corinthian Christians to stick firmly to the message of sure salvation in Christ Jesus, which he preached among them and by which they became Christians and formed their church. His message both for Jews and Gentiles never wavered from his knowledge of the word of God in the Old Testament and the saving work of Jesus Christ on the cross and in the resurrection. Today too we need to test ourselves that our faith and our lives are determined by God’s revealed word in the Bible and the sure salvation we have through the cleansing and atonement won by Jesus on the cross. In our rationalistic world we need to be aware of the dangers which threaten us. Christians may be tempted to adapt God’s word to fit public opinion and what is popularly considered acceptable. We note too that Paul’s biblical Christ-centred message leads to people ‘doing what is right’. With Christ dwelling in us, faith and truth should lead naturally to holiness of life (13.7). We all come as sinners to Jesus for salvation from God’s wrath and judgment, but then the indwelling Christ demands holiness of life and by the Holy Spirit works within us to that effect.

In these verses we may notice the emphasis on the pronouns ‘we’ and ‘you’. Paul is not too concerned about his reputation if only the Corinthian Christians will ‘do what is right’. The repeated ‘in order that’ (13.7: Greek: hina) underlines that Paul comes to God in prayer not in order that ‘we have stood the test’, but rather in order that ‘you will do what is right’. Paul’s great concern is for the spiritual welfare of the Corinthians. His own reputation is only important if it serves the church and leads to them being edified and built up (13.10).

Final greeting (13.11-14)

2 Corinthians has revealed deeply unsure relations between Paul and the Corinthian Christians, so it is significant that he ends the letter by calling them “brothers/sisters”. In spite of all the difficulties in their relationship, as Christians they are still God’s children and therefore sisters and brothers of each other. As such, Paul calls on them to ‘rejoice’ (NIV ‘goodbye’). In his letters, Paul frequently mentions joy/happiness as a key outworking of the Christian faith. We should be known as people whose faces constantly light up with a genuine smile of deep-seated contentment.

Paul’s wish for the Corinthian Christians relates also to their lives in fellowship together as the family of God. In their faith they are to think along the same lines as each other and therefore “be of one mind” (13.11). If they all submit absolutely to Jesus Christ and to the biblical word of God, being of ‘one mind’ should ensue and they will “live in peace” together. If they relate together in such harmony, they will surely experience the reality of the God of love and peace being with them (13.11).

Although we were not a religious family at all, I was once taken as a young boy to a church. My mother has told me that after the service I remarked to her that God was not there in the church! How important that we know the God of love and peace present with us in our church!

Paul then exhorts his readers to demonstrate their love together “with a holy kiss” (13.12). In our world today the holy kiss may be adjusted to a nice embrace or whatever is culturally suitable! Some physical sign of our Christian love together can prove important, but of course we must not cause undue scandal or incite wrong sexual desires.

2 Corinthians concludes with the lovely prayer which we use so often now in our Christian gatherings – the grace of the Lord Jesus Christ, the love of God and the fellowship of the Holy Spirit. What more could we desire in life?! The totally undeserved gift of salvation and new life from Jesus Christ our Lord, the everlasting and unwavering love of God our Father and the intimate relationship of fellowship with the Holy Spirit. The Holy Spirit’s fellowship may mean our oneness with the Holy Spirit or it may signify loving fellowship amongst ourselves through the working of the Holy Spirit amongst us. Surely, a loud ‘Amen!’ is due at the end of such words! May it be so amongst us and in our churches too!

“Signs, wonders and miracles” (2 Corinthians 12.1-21)

Paul has in mind a third visit to Corinth (12.14) and fears lest he should not be well received in the church he had planted there. He is concerned that he may find the church in disarray with divisive lack of love and fellowship. He even gives a list of horrendous dangers to the church there – “quarrelling, jealousy, outbursts of anger, factions, slander, gossip, arrogance and disorder” (12.20). Remembering how love and fellowship should lie at the heart of every Christian church, we can only be shocked by such a catalogue. May God keep our churches today free of such sin!

Visions and revelations (12.1-6)

Paul is still worried that the Corinthian Christians might consider him inferior to the false apostles, of whom he has already written in chapter 11 ((12.11). It would seem that they emphasised sensational miracles in their ministry. So, with considerable hesitation, Paul recounts how he too had received such a vision, being caught up to paradise (12.4) in “the third heaven” (12.2). At first he so dislikes having to speak openly of such deeply spiritual experiences of God’s presence, that he doesn’t mention himself. He merely says, “I know a man in Christ who . . .” (12.2), but then in 12.7 he makes it abundantly clear that his impersonal ‘a man’ does indeed refer to himself. Those of us, who have by God’s grace received such intimate revelations of God, may share Paul’s hesitation. Knowing the constant danger of spiritual pride, we may hesitate to share such tremendous gifts of God’s grace.

A thorn in the flesh (12.7-10)

With his fear of pride in God’s amazing grace to him in such revelations, Paul repeatedly declares how he dislikes having to boast. However, he knows he must persuade his readers to honour him and therefore his message of the Gospel. With this in mind, he shares his weakness. He is deeply troubled by “a thorn in my flesh” (12.7) which comes to him as “a messenger of Satan”. Was this some trouble with his eyes (c.f. Galatians 6.11)? Three times he called on the Lord to remove this ‘thorn’, but his prayers received no positive response. God merely told Paul that he should rely on God’s all-sufficient grace alone (12.9) God’s power (Greek: dunamis) would be made perfect (Greek: teleitai) in weakness.

Remembering all Jesus’ promises that God will grant our requests when we pray in his name, many of us face heart-felt tension because God has not responded to our desperate prayers for healing or relief from some on-going difficulty. These words in 2 Corinthians may provide something of an answer to our problem. God desires that we learn to rely on the adequacy of his grace. And his power is made manifest in our weakness. If our life and ministry is characterised by our strength and power, praise might be heaped on us. The Lord could be robbed of the glory that is his due.

We marvel at Paul’s assertion:  “I delight in weaknesses, in insults, in hardships, in persecutions, in difficulties. For, when I am weak, then I am strong” (12.10). I confess that I have much to learn in this respect!

Love and grief (12.11-21)

Paul underlies again his position as at least equal to the ‘super-apostles’, although, unlike them, he makes no demands for material support. That is equally true of Titus and others who Paul has sent to the church in Corinth (12.18).

Paul has given evidence of his apostolic calling through the marks of an apostle, someone sent by God in mission to proclaim the Gospel. “Signs, wonders and miracles” have been done among the Corinthians through Paul “with great perseverance”, not just once or twice. What a challenge for all of us who are called to preach the Gospel and to engage actively in world mission!

But, in spite of all that he has been saying, Paul still feels anxious about the state of the church in Corinth. When he comes again to them, will he indeed find “quarrelling, jealousy, outbursts of anger, gossip, arrogance and disorder” (12.20)? Loving fellowship and happy relationships are vital and should lie at the heart of every church. And will he find that “many who have sinned earlier” have not repented and turned from their “impurity, sexual sin and debauchery” (12.21)? Another shocking list! He had urged the church to discipline such people in order that they might truly repent and “sin no more” (John 8.11).

Self-centred pride and lack of loving relationships in the church often go hand-in-hand with sexual sin. Paul uses the Greek word ‘porneia’/’sexual sin’ (12.21), which describes all sexual union outside marriage. In today’s world this forces us to determine biblically how ‘marriage’ is defined. In the name of love, tolerance and freedom, our churches still face the danger today of allowing sexual immorality in God’s church. The standards of our non-Christian societies and popular public opinion should never outweigh God’s standards of holiness as taught in Scripture. God’s love and grace must go together with our repentance and growing holiness in all our relationships.