Mere Cognition

Part 2 of the study on Galatians, covering Galatians 1:10-2:10

In order to repudiate the rumors and false claims against him, the apostle Paul spends a significant amount of time in his letter laying out his apostolic credentials. As mentioned previously, there were agitators amongst the churches of Galatia attempting to attack not only the gospel but also the messenger. These people were generally Judaizers, or those that still considered circumcision (works) a requirement for justification, along with regarding Old Testament Levitical law binding upon Christians.

Paul strikes quickly in Galatians 1:10, asking, "For am I now seeking the approval of man, or of God?" One of the charges levied against him was that he was preaching an easy form of the gospel, which required no obedience to Levitical law, only faith in Jesus as Messiah. Paul, here, is making the claim that if he were still trying to please man (for example, as he was previously in Judaism), that he would not be a servant of Christ. The takeaway is that he has become a willing servant, not coerced. This servitude ended up costing Paul a great deal of suffering and sacrifice, something a man-pleasing person would unlikely do.

In Galatians 1:11-17, Paul lays out where he received the gospel from as well as what he did (and did not) do. Verses 11-12 note that the gospel he received was not of human origin but of God alone - repelling his opponents' charge that he was in rebellion against the other apostles in Jerusalem by preaching what he preached. There's a strong distinction that he did not receive religious instruction in the rabbinic tradition that mixed scripture with human interpretation. As recounted in the book of Acts, Paul received the truth of the gospel directly from Christ Jesus on the road to Damascus, not from any man. Verses 13-14 explain a bit of the known history about Paul, noting that prior to his conversion he was an extremely zealous rabbi advancing quickly beyond his contemporaries, until verses 14-17 where he contrasts that with God's will and purpose that set him apart from others even before the womb, eventually being called by Christ for His purpose. Paul finishes this section by pointing out that he did not immediately go to Jerusalem to consult with anyone but instead traveled to Arabia and Damascus. The word "consult" here has the connotation of submitting something before someone for comment and/or approval. He did meet with Ananias three days after his conversion (Acts 9:10-19, Acts 22:12-16) but was not meeting with this sense in mind. Rather, Ananias' role was to confirm Paul's calling to preach as well as baptize him.

Verses 18-24 continue Paul's story, explaining that he visited Jerusalem after three years, visiting with Cephas and only seeing James, the brother of Jesus. Afterwards he traveled to other areas, being relatively unknown except by reputation - that he was the one that had been persecuting the church and attempting to destroy it, only to now be preaching the gospel that he once so zealously attacked. For this amazing heart and mind change, scripture tells us that they glorified God because of it.

The first ten verses of chapter 2 continues to provide more of Paul's story, chronicling his next trip to Jerusalem (v1-6) and his meeting with James, Cephas, and John, where they pledged fellowship to and friendship with one another. Since this follows in the vein of chapter 1, I suggest you read the passage for yourself as it is fairly straightforward.

For more context, I suggest picking up a Reformation Study Bible and/or a Macarthur Study Bible - preferably both, as the study notes focus on different things and help to round out one's understanding. Also, if you're on a budget, check out E-Sword, a free bible study tool with a lot of good resources, some free, some for purchase. I'm being edified greatly by the Matthew Henry commentary that's available. Blessings to you all!

Part 1 of the study on Galatians, covering Galatians 1:1-9

Paul's letter to the Galatians begins a bit differently compared to his other letters. In Galatians 1:1-5, he dispenses with his customary longer greeting full of commendations and courtesies and gets right to the point. There's likely numerous other letters not included in scripture that begin this way - however, this one is included and we shouldn't miss even this small difference. It's apparent, by the truncated greeting, that Paul has a deep concern about what he is hearing about the churches' defection from the gospel, so his greeting becomes brief and impersonal, likely in order to not waste time.

In Galatians 1:6-9, Paul drives right into the point of his letter:

⁶ 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 - ⁷not that there is another one, but there are some who trouble you and want to distort the gospel of Christ. (v.6-7)

The word quickly here, in the Greek, can mean either quickly or easily, and I think it would be fair to say that either would fit here, based on the description of what's happening. Deserting, from the Greek, was used of military desertion, which was punishable by death during the time. It's used to both denote the seriousness of the matter as well as the fact that this turning from the gospel is voluntary. Paul is also making clear that they are not simply deserting the gospel that was given to them - they were effectively turning their back on God. These few words in verse 6 already pack lot of theology regarding soteriology - the doctrines of salvation.

Who called you...? This is clearly referring to God's call, through the gospel, to the grace and mercy of salvation provided in Christ. There are some that believe that this call is of man's own free will and that he is able to choose or reject Christ for himself and by himself; others believe that this call is effectual - that is, God calls whom He will to himself and because of our prime condition in sin from Adam, will never voluntarily come to belief on our own accord. I am convinced by scripture alone of the latter but that is a discussion for another time.

The word trouble, from the Greek, means "to shake back and forth" - literally what our modern word agitate means. Others were literally stirring up these relatively new believers by delivering a distorted gospel to them and creating agitation and strife.

But even if we or an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed.  As we have said before, so now I say again: If anyone is preaching to you a gospel contrary to the one you received, let him be accursed. (v.8-9)

Paul's absolutely clear here, and he is unequivocal. The use of "angel from heaven" is a good example of hyperbole, as any angel not in rebellion alongside Satan would never preach a gospel contrary to God's. Paul is making it explicitly clear that if anyone, anyone - preaches a gospel contrary to Christ's, that he shall be accursed. The word accursed here is the familiar Greek word anathema - devotion of someone to destruction. In this case, that destruction is an eternity in hell.

I would say that's pretty strong language. And it's often language that we pass over while reading the Bible, without giving too much thought to the gravity of what it means. We don't really have the capability to fathom the level of accursedness that an eternity down below would entail - we're far too limited in our imagination. Paul is literally placing a curse on those that distort the gospel - and doing so rightly in his position as apostle.

I'm beginning a study through the minor epistles, starting with Galatians. Of course, the word minor here denotes length, not that they are of diminished significance compared to the rest of scripture. I do this writing for my own study but I assume there's a chance someone else might find it edifying as well. Either way, it is good preparation for eventually enrolling in the Mastermind leadership program at some point in the future.

Galatians is one of the many epistles written by Paul, likely between A.D. 49-56 depending on the exact audience. The name refers to a region of the middle east in and around modern-day Turkey; based on Paul's journeys, he may be writing to the churches in southern Galatia earlier in his career or to the ethnic Galatians in the north later in his career. Regardless, the discourse was written to answer specific problems in particular churches.

To better understand the epistle, some background is required. The people of Galatia were considered Gentiles, or non-Jewish. Not long after Paul's missionary journeys and the Galatians had accepted the gospel, provocateurs arose that began to preach a distorted gospel and attack Paul personally. Their version of the "gospel" required circumcision for believers to be justified, or made righteous in the sight of God. Furthermore, they sowed even more dissention by making false and inaccurate statements about Paul and his preaching. They painted him as a renegade, modifying his gospel to better accommodate the uncircumcised Gentiles.

The Galatians, by this point, were showing interest in what the agitators were saying, both about circumcision and the rumors being spread about Paul. At the time Paul wrote to them, they were in the process of abandoning the gospel in order to be "under the law" and become circumcised. This was likely causing dissent amongst believers between those who believed in justification by faith and those who believed in, effectively, a modified form of Judaism where works/acts were required to be justified in the sight of God.

Paul therefore wrote in order to address two things: the falsity of the rumors being spread, as well as to reinforce that no Gentile is required to subject themselves to circumcision for justification. The new covenant in Christ is sealed with faith, not works. He exhorts to them that anyone who attempts to add other requirements to the gospel is violating and corrupting it and thus absolutely must be resisted at all costs.

The primary theological theme revolves around justification by faith alone. The Reformation Study Bible puts it like so: "Paul stresses that our works, however good they may appear to be, in no way justify us. By faith alone we receive the righteousness of Christ - His perfect obedience and His full satisfaction for sin - and it is on the basis of Christ’s righteousness alone that we are declared righteous before God. It is through this same faith that we are the adopted sons of God, and this justifying faith, far from being a dead faith, works by love, even as by this faith and through the Holy Spirit we eagerly await for the fullness of the gospel hope that accompanies our righteousness in Christ. ... Paul goes to great lengths to demonstrate that the Mosaic law was not contrary to God’s promises. The law was never meant to be and has never been an independent source of justification and life. It was training Israel to look to Christ; in fact, it was driving them to Christ, in whom alone life is found through faith. Believers, then and now, have always been saved by the work of Christ alone, set forth in the Scriptures of both the OT and the NT. Galatians helps us to understand that throughout redemptive history, God has always had one way of salvation, one gospel for all kinds of people."

Before continuing into Galatians, it is a good idea to add context to justification by faith alone. Belief in Christ and justification by faith is the inward fruit; there will axiomatically be external fruit that presents itself. I go once again to the Reformation Study Bible, because R.C. Sproul explains it much better than I can:

"The relationship of faith and good works is one that may be distinguished but never separated. Though our good works add no merit to our faith before God, and though the sole condition of our justification is our faith in Christ, if good works do not follow from our profession of faith, it is a clear indication that we do not possess justifying faith. The Reformed formula is 'We are justified by faith alone, but not by a faith that is alone.' True justification always results in the process of sanctification. If there is justification, sanctification will inevitably follow. If sanctification does not follow, it is certain that justification was not really present. This does not mean that justification depends or rests upon sanctification. Justification depends on true faith, which in turn will inevitably lead to works of obedience."

The above passage somewhat concerns me as I spent many years with faith but few good works. I haven't quite sussed out whether or not I was saved but ultimately I don't think it really matters now. The past is not the present, and the present has brought a rapid and tumultuous leap in sanctification that, a year ago, I wouldn't have thought possible. And none of it was through my own doing or strength, for I see clearly the condition of my heart and the mercies freely given anew every day. Here's to this study being edifying and enlightening!