A Cry for Freedom

In every other epistle from Paul to churches begin with a statement of thanksgiving (Romans 1:8; 1 Corinthians 1:4; 2 Corinthians 1:11; Ephesians 1:16; Philippians 1:3; Colossians 1:3; 1 Thessalonians 1:2; 2 Thessalonians 1:3). There is no such statement here, as Paul is urgent to get to the point of defending the gospel from its rivals at Galatia. The epistle bristles with both passion and anger. Paul turns quickly from his greeting to confront the issue that has triggered him: there is no other gospel, and no other way to find true freedom than through Jesus Christ.

No one knew better than Paul the difference between the bondage of religious legalism and the freedom found in Christ. This reality is seen throughout the epistle as Paul shares autobiographical details about his life. Paul laid down the fact without any ambiguity that one can become a Christian only through the saving work of Jesus Christ. He challenged the notion that one must become a Jew first, then a Christian. This is an example of the "a different gospel" (1:6) which some of the Galatians seem to be drawn to. Paul indicates in the first ten verses the key themes he would be addressing; namely, vindicating his apostolic authority and (most importantly) the fact that God has taken the initiative to redeem lost people through Jesus Christ alone.

Galatians 1:1-2 Paul's salutation follows that of typical Jewish and Greek letters in the first century, with the sender, recipient, and a greeting. Paul identifies himself as the sender, and even with his own hand (see Galatians 6:11), though he includes "all the brothers who are with me" (verse 2). The letter is to the" churches of Galatia" (verse 2b). Just how many churches read the letter and in what setting we aren't sure. Nor do we know the reaction of this stinging letter. Perhaps all the churches were planted by Paul and Barnabas (Acts 16:6).

This greeting is different from others to churches. First, it differs in what is not included: there is no thanksgiving noted. Second, Paul adds a clarification of his authority in verse 1: "an apostle (not sent from men nor through human agency, but through Jesus Christ and God the Father, who raised him from the dead)." Paul often referred to himself as an apostle, as he did in eight of the 12 epistles bearing his name. But adding the statement clearly stating his apostleship did not come from men or through the agency of humans but rather through Jesus Christ and the Father seems to be intended to counter his adversaries in Galatia who questioned his divinely appointed apostleship. He will go into much greater detail about this in chapters 1 and 2.

Galatians 1:3-5 This letter is filled with Paul's unyielding conviction about the importance of the gospel of Jesus Christ; that conviction includes God's grace, which is seen at the beginning here in verse 3 and at the end of the epistle (6:18). All of Paul's letters begin with "grace and peace" as this one does. These two words sum up the good news Christians proclaim. God in Christ has shown grace—His unmerited favor—to us. In doing so God grants to us His peace, shalom in Hebrew, which gives freedom from circumstances and rest in Him. Where do grace and peace come from? "God the Father and our Lord Jesus Christ." The preposition "from" connects both the Father and Son together as one, affirming the deity of Jesus.

Another unique point in the greeting is made in verse 4 where Paul adds a clear and decisive statement on the importance and extend of the work of Jesus for our salvation in three affirmations. First, He "gave Himself for our sins," showing the importance of the death of Christ for us (Mark 10:45; Philippians 2:5-11). Second, He did so "that He might rescue us from this present evil age," which explains how the cross is central to God's greater redemptive plan in history and in all reality. We live in the already-not yet place after Jesus's resurrection but before His return. He has rescued us from this present evil age but has not yet removed us from it. Third, Jesus did so "according to the will of our God and Father." Jesus died for sinners because of the amazing love of the Father for us.

Paul concludes his salutation with a statement of doxology: "to whom be the glory forevermore." What a reminder that we study God's Word not merely to gain more information or attain a theological education; we do so that we might more appropriately bring praise and glory to His great name.

Galatians 1:6-7 In other epistles Paul would naturally turn from doxology toward God to thanksgiving. Here, however, he shifts from doxology to a scathing rebuke for the situation in the Galatian churches. Paul is "amazed," or astonished, surprised at the shocking news of the Galatian's abandonment of the gospel, as well as how quickly it happened. God had truly blessed the missionary work of Paul and Barnabas there previously (Acts 13:14-52). Now, some had come among them who taught "a different gospel" (verse 6). Paul noted such a gospel was not just another version of the good news in Jesus (verse 7), but was a distortion of it. They had "deserted" God—the term has the idea of switching allegiance from one country to another. God had called them by grace, and false teachers were now seeking to add to the gospel of grace.

Paul writes with clarity: those who bring harm in the churches "distort the gospel of Christ." This is unacceptable for anyone, including Paul himself. In fact, if Paul, those with him, or anyone preaches a different gospel, let them be accursed. Paul repeats the term "gospel," summarized elsewhere in 1 Corinthians 15:3-4. By "different" Paul uses the term hetero which means something of another kind. In verse 7, he says some seek to "distort," or "pervert" the gospel. They were literally changing the gospel of grace into something different by adding to it. Most likely this was the work of Judaizers. Most of the Galatian Christians were Gentiles, and the Judaizers wanted to add adherence to the law to the grace of God.  Once you start adding stipulations to the gospel you no longer have the gospel of Jesus Christ.

Galatians 1:8-10 Paul adds a comparison here using hyperbole. If an angel suddenly appeared from heaven preaching a gospel different from what was preached, even the angel is to be accursed. He repeats this idea again in verse 9, this time opening the scope to anyone, so there is no ambiguity. In both verses 8 and 9 he says anyone preaching another gospel is to be "accursed". The word is anathema. This represents one of the most strident terms in the New Testament. It means to be delivered to God's wrath in judgment. Being anathematized was to be put under God's eternal judgment. Paul even put himself under this curse: "if we" or "an angel" (verse 8), or "anyone else" (verse 9), the sentence is the same. For Paul there was no issue more vital than the gospel of Jesus Christ.

In fact, if the Galatians had to choose between Paul and the gospel, the gospel had to be their choice. To make the point even further, Paul asks, "Am I now seeking the favor of people, or of God?" (verse 10). It is almost as if he is saying, "What kind of preacher do you think I am?" Paul reminds the Galatians he is not peddling the gospel for personal gain. He warmly owned the title "bond-servant of Christ," using it often in his writings (Romans 1:1; Philippians 1:1; James does as well in James 1:1). Bondslaves were common in the Roman Empire, but no one sought that position; Paul welcomed it gladly as he freely surrendered his life to his Lord.

Imagine someone saying: "To be saved, you have trust Jesus and His work on the cross for forgiveness and new life." Okay so far. But suppose they added, "You also must join our church, follow our rules, worship with the style we prefer, show up every time we have a service, and serve where we tell you." This is now a works-based gospel. Those who believe this spell gospel "do" because it focuses on what I must do. But the gospel Paul defended is spelled "done" because Jesus has done everything required for our salvation.

Paul's defense of the gospel in its purest form brings the question to mind: why do you do the things that you do? Far too many Christians easily slip into the error of those perverting the gospel in Galatia, adding works to grace, or replacing the love of God in Christ with the effort we do for Christ. Grace is so amazing, so undeserved, that we can easily begin to think it's too good to be true, so we must do something to earn it. It's in our nature to think this way. But that is the way of religious bondage, not the way of freedom in Christ. Paul will have much more to say about this in the lessons to come.