The Origin of the Gospel

Greeting everyone.

Today, I am returning to Galatians 1, to continue this examination of God's grace that the Apostle Paul writes about in this letter.  When we left off in the previous post, Paul had likely flet it necessary to defend himself against charges of being a people-pleaser.  He continues his letter in verses 11-12:

11 For I want you to know this, brothers and sisters: The Gospel that has been preached to you is not of human origin. 12 I didn’t receive it from a man, nor was I taught the message by a man, but rather I received it through revelation from Jesus Christ. 

In the Greek, Paul writes γνωρίζω γὰρ  ὑμῖν (gnōrizō gar hymin)  “For I want you to know.” The Greek word γὰρ, which means ‘for’ in English, connecting these verses to Paul’s statement in verse 10.  Paul is not preaching this message of grace to please people, and what he has to say next is further evidence that he is not just trying to curry favor with them.  Also, Paul really wants them to understand what he is about to say regarding the gospel. 

Paul, in spite of the criticisms, is still addressing the Galatians as brothers and sisters, and he now talks about the origin of the gospel that he presented to them.  It did not have human origin, unlike this tainted gospel that they are now following.  

Paul did not receive this gospel by sitting at the feet of a teacher.  He didn't even get fro the othet apostles. His message is not something he made up, nor is it a hybrid of the OT message, which was being presented in this ‘other’ gospel.  Instead the gospel that Paul presented to the Galatains came directly from Jesus through a divine revelation. And we know from verse 8 and 9 that any other gospel, beyond this one, is false and its teachers are accursed. 

Note: Remeber how Jesus talked about old and new wineskins in Luke 5.  These false teachers are trying to pour their old wine into the wineskin, blending old and new, and it won’t work.  

We get the picture from Gal. 1:12 and 2 Cor. 12:1 that Paul received visions and revelations directly from the Lord.  In 2 Cor. he talks about a man who had been caught up into the third heaven and heard inexpressible things and he is not permitted to tell.  We can only assume that Paul is referring to himself.  So, in more than one place in his letters it seems that Paul is declaring direct revelation of the gospel from God to himself. 

Stott sums it up well, “Paul’s claim then, is this: His gospel, which was being called in question by the Judaizers and deserted by the Galatians, was neither an invention (as if his own brain had fabricated it), nor a tradition (as if the church had handed it down to him), but a revelation (for God had made it known to him)." (Stott, 30.) 

This revelation from God was powerful.  The persecutor Saul could not have understood it.  In the light of the Old Law, the crucifixion and God's grace made very little sense.  He rejected it. But the transformed Apostle Paul understood that message of the Cross and the meaning of grace and how it actually fulfilled the out law. 

     John R.W. Stott, The Message of Galatians, InterVarsity Press, Downers Grove, Illinois, 1968.

No Way to People-Please

Greetings everyone.

Today, we will finish the section of scritpure that usually grouped together going from verses 6 to 10, as Paul has pronounced 'anathema' on those teach a different kind of Gospel other than the one he had taught them. the Gospel of grace.  As he closes this thought, he throws out some question in his own defense.  Here is my translation of Galatians 1:10:

10 Am I currently trying to win the favor of men or of God?  Am I seeking to please people?  If I am seeking to please people, I am not a servant of Christ. 

Paul now asks some questions regarding his own motive for the things he is writing to them.  It is interesting here that Paul feels the need to defend his motives.  Was he being accused of people-pleasing with his insistence on grace over legalistic righteousness?  Were his opponents accusing Paul of trying to make an easier path for the Galatians with his insistence on grace without the law?  It seems likely that they were.  

So, he asks them who it is he that trying to please with his insistence on grace. Is it God or men?  The obvious answer is that Paul is not concerned with the approval of men, but only God. If he were trying to please people would not have said some of the hard things that he has already said in this letter, including God’s curse upon the false teachers.  That is no way to people-please. His sharp criticisms here have no self-serving purpose. He seeks only to keep the disciples in Galatians on the correct path. 

Paul goes on to state that if he were trying to please people, he would no longer be a servant of Christ. this implies that if he were trying to please people, his allegiance would not be with Christ.  Instead, his allegiance would now be with people, rather than Christ. Of course, the truth is, that if Paul were seeking to please people, he would not have become a Christian in the first place.  His decision to follow Christ quickly made enemies of his closest associates.  

Paul was not a people-pleaser. His focus was on pleasing Christ, and it seems odd that Paul would need to defend himself and his teaching on something as amazing as grace. 

Anathema

Greetings. 

Today we will look at Galatians 1:8-9 where Paul announces a curse on those who would change the Gospel.  Here is my translatian: 

8 But if we, or even an angel from Heaven, proclaim to you a gospel different from the one we taught you, let them be under the curse of God. 9 Let me repeat myself.  I’m telling you, if anyone preaches a different gospel to you, other than the one you have received, let that person be accursed. 

I will remind you that Paul expressed astonishment that the Galatians would so quickly desert the Gospel of grace.  Now, in verse 8, he expresses the dire nature of such a decision.  Paul tells the churches in Galatia, that if even an angel from Heaven teaches them a different gospel other than the one that they had been taught, that person should be accursed.  He is obviously making reference here to these agitators who are perverting the Gospel of grace, but he is also making a universal statement.  In verse 8 we see that he has gone from astonishment to indignation. 

Anyone who preaches a different gospel, other than the gospel of God’s grace, is to be cursed by God.  God’s love and grace is the message.  Anything else is a different gospel, and therefore, no gospel at all. 

Paul is making things perfectly clear here.  These teachings are not supplemental teachings to the gospel, something to learn in addition to the gospel.  These are teachings that can lead both teacher and student to be accursed. Ἀνάθεμα (Anathema) is the word Paul uses here.  The Greek-English Lexicon of New Testament Words defines Ἀνάθεμα as “that which has been cursed, accursed.  Thayer’s Lexicon comments that anathema is “a person or thing that is doomed to destruction.” This is what Paul says is the fate of those who preach a different gospel.  

John Stott compares this idea of anathema to Achan in Joshua 7, who stole from the spoils of Jericho, from that God had placed under His ban and was doomed for destruction.  (Stott, 24.) Stott also states that this anathema applies to anyone who distorts the essence of the gospel and propagates this distortion.  (Stott, 25) (It makes sense that the Bible would warn teachers that they face a more strict judgment.  (James 3:1)  Teachers need to make sure that they have the gospel of grace on straight and that they spread that message properly.)

Paul makes it clear, speaking in some hyperbole that no one can come in and change the nature of the message of the gospel.  He essentially says, “Even if it is me, don’t listen to it.”  Then he takes it even further, “Even if it is one of God’s angels, don’t listen to it.”

Now, why would an angel come to them teaching a different gospel? An angel would not do that.  While seeing an angel might make the message pretty compelling, Paul says that if they are changing the Gospel, that we are not to listen to them. 

Paul is stressing the point here, that they should continue on in God’s grace, and not let anyone move them from it, no matter how convincing the messenger might be.  Thomas Schreiner points out that Paul includes himself and angels in his warning, not because either would pervert the nature of the Gospel, but to stress its unchangeable nature. (Shreiner, 87.) The Gospel of Grace does not change.  

What Paul is saying to the Galatians here is so important that he repeats it.  He wants this warning to be taken seriously, so he repeats the anathema. 

There are subtle differences in the second anathema.  He removes the reference to himself and to angels, and replaces it with the word τις (tis) which can be translated as someone or as anyone.  He is no longer speaking in hyperbole, but directly against those agitators.  Any message other than the gospel of God’s grace, is not true gospel, and anyone who preaches such a message as gospel is accursed.  

The Galatians had received the true gospel when Paul presented it to them, and this ‘new revelation’ was not leading them in the right direction, and was to be rejected.  

It is important to discern which ‘gospel’ we have accepted.  Are we receiving the gospel of God’s grace, or have we followed a gospel of rule-keeping?  Legalism can be insidious and difficult to discern, so we should examine our beliefs carefully to see if what we are holding is God’s grace, or some form of legalistic righteousness, where we are somehow earning it, becasue 'earning it' is not part of God's plan. His grace is sufficient. 

Here Comes Trouble

 Hello everyone.

In my last post I looked primary at a verse and a half, Galatains 1:6-7a.  You may remember how Paul talks about some teachers who had come in among the Galatians, teaching a different gospel, one involving circumcision and the keeping of the Law.  Paul declares that this hybrid gospel was actually not a gospel at all. Today's post focuses primarily on the other half of the verse.  The rest of Galatians 1:7 says, " It appears that there are some people who are stirring up trouble for you and trying to pervert the gospel of Christ." Today we want to take a look at this question: Who are these people that are presenting a different gospel?  

David deSilva says that scholarship is almost universal in agreement that there were rival teachers who followed in Paul’s tracks trying to bring these Gentile converts into conformity with the Torah and circumcision, in an attempt to keep this new Christian sect firmly entrenched in Judaism.  (deSilva, 435.) Undoubtedly after Paul moved on from there, these young disciples had questions, and these rival teachers had answers that sounded good. 

John Stott points out that Paul uses the word  ταράσσοντες (tarassontes) to describe these teachers.  This word is a form of the word ταράσσω (tarasso) which means to "trouble" or "agitate."  The churches in Galatia had been thrown into turmoil by these false teachers. Paul also uses the word μεταστρέψαι (metastrepsai) which means to distort or pervert, to describe what these teachers are trying to do to the Gospel of Christ. Stott states ” the two chief characteristics of these false teachers is that they were troubling the church and changing the gospel.” (Stott, 23.) 

Their message was likely one filled with Old Testament scripture, something they knew well.  Thomas Schreiner points out that it likely referred back to Genesis 17 and the covenant God made with Abraham.  There, “circumcision is linked to Abraham becoming the father of many nations.”  So if these Gentiles wanted to be children of Abraham, they had to receive this sign of God’s “everlasting” covenant.  (Schreiner, 50.) The logic would have been that if God made an "everlasting" covenant, then we are still bound by it. Paul will bring Abraham into the conversation in his rebuttal.  

Here is something for you to think about. I recently read something in David Benner’s book, Surrender to Love that seems to tie in well here. Benner says, “He (God) offers us something we could never deserve - forgiveness of our sins and the embrace of His love.  What makes grace amazing is that it and it alone can make us free from our fears and make us truly whole and free.  Surrender to God’s love offers the possibility of freedom from guilt, freedom from effort to earn God’s approval.”  ( Benner, 47.) 

What a great description of God's grace.  This is a beautiful message.   Why would anybody want to exchange that message for a lesser one? But these teachers had taken God's message of grace and perverted it into a message of law-keeping.  Paul spends the bulk of the rest of this letter fighting the message being taught by these agitators. 

     Thomas Schriener, Exegetical Commentary on the New Testament: Galatians, Zondervan Academic, Grand Rapids, Michigan, 2010. 

      John R.W. Stott, The Message of Galatians, InterVarsity Press, Downers Grove, Illinois, 1968. 
      David A. deSilva, An Introduction to the New Testament, IVP Academic, Downers Grove, Illinois, 2018. 

      David Benner, Surrender to Love, InterVarsity Press, Downers Grove, Illinois, 2015. 

Only One Gospel

Greetings everyone, 

I am continuing my look at Galatians today, as I seek to understand God's grace more fully.  We will only look at about a verse and a half today,  but they are packed with meaning.  Here is my translation of Galatinas 1:6-7a: 

6 I am astonished that you are so quick to depart from the one who called you to live in the grace of Christ, for a different gospel, 7 one which is really not a gospel at all. 

Every commentary that I read on this passage points out that Paul deviates from his normal pattern, and doesn't talk about how thankful he is for them. For me, I don't want to make too much of this absence of thanksgiving.  Since this is likely Paul’s first letter, he hasn’t really established a pattern yet.  However, it is important to note that after his initial greeting, he jumps right into some pretty strong language about the direction that they are heading in following certain teachings.  A little later on, the word he uses to describe that direction is ἀνάθεμα (anathema) - accursed.  So, this situation was incredibly important.  Salvation was at stake.  

In verse 6, Paul uses the word Θαυμάζω (thaumazo) to start this warning.  “I am amazed.” or "I am astonished." The Greek-English Lexicon defines Θαυμάζω like this: “to be extraordinarily impressed or disturbed by something, wonder, marvel, be astonished, (the context determines whether it is in a good or bed sense.)"   Clearly, this astonishment is in a negative sense.  Paul is completely baffled by their behavior.  Why would anyone choose this other gospel over the gospel of grace? 

Douglas Moo explains it like this, “Paul is genuinely surprised and chagrined that his converts in Galatia are so quickly being tempted to exchange the true gospel that he preached to them for a substitute and false gospel.”  (Moo, 76.) 

Paul was undoubtedly amazed that they would turn from the gospel of grace at all, but here he also uses the Greek word ταχέως (tacheōs), which means 'quickly.'  It is not clear whether Paul means so quickly after their conversion, or that thay are so easily swayed by the arrival of the false teachers, with a quick departure after that. Personally, I think that it is likely that Paul is referring to the fact that the false teachers were so quickly able to pull them away from the gospel of grace to their own false gospel.  

Thomas Schreiner draws a comparison to the ancient Israelites who craft for themselves a golden calf.  In Ex. 32:8, God says, “They have been quick to turn away from what I commanded them and have made themselves an idol cast in the shape of a calf.” Schreiner describes the situation this way, “The Galatians seem to be repeating the error of the wilderness generation by departing from the Lord shortly after being delivered.” (Schriener, 85.) Sadly, the brothers and sisters at Galatia had not developed deep enough convictions about grace to hold them in place when these false teachers arrived, so when the false teachers made their fine-sounding argument, the Galatians bought into it. 

Their departure from the true gospel is described in shocking terms.  John Stott points out that Paul uses the Greek word μετατίθεσθε (metatithesthe) , a form of the word μετατίθημι (metatithēme).  Stott points out that it is a military term that means to ‘transfer one’s allegiance.’ This is what Paul is accusing the Galatians of; switching sides, of being turncoats. (Stott, 21.)

So, the charge being brought against the Galatians is that they are abandoning Jesus, who called them by his grace and are embracing a different gospel. They were departing from God’s way.  Someone had convinced them that the grace of Christ was not the true way, but that a different gospel was.  (There is something to learn about God here.  It is easy to get caught up in legalistic religion, but God is not legalistic. Instead, He is gracious. His call is not to religious legalism, but to live in His grace.)

Χάρις (Charis) or Grace is the key word here.  It is central to the message of Galatians. (And the message of Christ, in general.)  Someone had come in among the Galatians and taught them a different gospel, one that required certain works in order to be right with God.  Paul is going to reprimand them severely for giving in to this line of thinking.  Paul’s argument was that in Christ, we are saved by grace, rather than in our ability to keep the law.  Our response to that grace is to be faith, not works.   

In verse 6, Paul refers to the legalism that the Galatians have adopted as “a different gospel.”  Paul certainly makes the point here that this other gospel is only called a gospel because someone perverted the gospel of Christ and called this new thing ‘gospel.’ The gospel of grace is not only a superior gospel, it is the only gospel. 

In verse 7, he corrects his previous statement, telling them that this “different gospel” is actually not a gospel at all.  There is only one gospel, and that is the gospel of grace.  Anything else is a pretender. It's not the gospel of discipleship, or the gospel of baptism or even the gospel of the church.  I don't want to take away from the importance of discipleship, baptism or the church, but those things are not the Gospel.  The only Gospel is the Gospel of Grace. 

David deSilva says that this ‘alternative gospel’ is ‘no-gospel-at-all’ and that a big chuck of the book of Galatians “may be read as a demonstration of the shortcomings of the rival teaching.” (deSilva, Galatians, 7) 

The Greek word which we translate into ‘Gospel’ is εὐαγγέλιον (euangelion).  According the Greek-English Lexicon, this Greek word means “God’s good news to humans.”  His grace and His Gospel are exactly that.  

     Douglas Moo, Galatians, Baker Academic, Grand Rapids, Michigan, 2013.
      Thomas Schriener, Exegetical Commentary on the New Testament: Galatians, Zondervan Academic, Grand Rapids, Michigan, 2010. 
      John R.W. Stott, The Message of Galatians, InterVarsity Press, Downers Grove, Illinois, 1968. 
      David A. deSilva, Galatians: A Handbook on the Greek Text, Baylor University, Waco, Texas, 2014. 

Paul's Introduction

Greetings everyone.  

I finished blogging through the Gospel of Luke back in October.  In my studies, I am now pursuing a deeper understanding of God's grace through a study of the book of Galatians, and after that Romans.  So, today I will start sharing throughts from what I learning through my study of Galatians.  Here is my translation of Paul's introduction in his letter to the Galatians: 

1 Paul, an apostle, who has not been sent from men or by a man, but rather by Jesus Christ and God the Father, who raised him from the dead, 2 and all of the brothers and sisters with me, to the churches in Galatia:
3  Grace and peace to you, from God our Father and the Lord Jesus Christ, 4 the one who gave himself for our sins, to set us free from the evil of this current age, according to the desire of our God and Father.  5 To Him belongs the glory forever and ever, Amen. 

Paul has some serious issues to address in his letter to the churches in Galatia.  As we will see later in verse 7, some men have come in and are perverting the gospel that Paul had taught them, and Paul's letter is written in an effort to correct this false teaching.  Paul had taught them the gospel of grace, but these others were teaching something of a hybrid gospel that combines faith in Christ with obedience to the Old Law. I think that there is much that we can learn from this epistle, as Paul fights for grace and against legalism. 

In his commentary on Galatians, Douglas Moo tells us that Paul consistently begins his letters with the same pattern:  1) Paul identifies himself.  2) Paul identifies who he is writing to. 3)  He offers grace and peace to them.  4) A statement of thanksgiving for them.  (Moo, 65.)  In his letter to the Galatians the thanksgiving part is absent.  We can only speculate as to the absence of the usual thanksgiving here, but it is possible that because of the seriousness of the subject matter, he skips it and dives right into the issue at hand.  

In verse 1, we can see how Paul introduces himself. He identifies himself as an apostle of Jesus, and clarifies this further by stating that he was not sent by men, but that his calling to apostleship came directly from Jesus, and God the Father. So Paul establishes his authority to say what he is about to say right up front.  

He also establishes the power behind him. He makes the point that his apostleship did not come from human origins, but directly from God.  Paul next references how God raised Jesus from the dead, a miracle of epic proportions, and a declaration of God’s sovereign power. So, the all-powerful God that raised Jesus from death, is the same God that called Paul to apostleship.  That is a pretty high authority to be speaking from. Paul also mentions that the letter comes from all of the brothers and sisters that are with him, although no names are mentioned specifically. 

Paul’s identification of the recipient is short and sweet, simply saying ‘to the churches in Galatia.’  As previously mentioned, there is no expression of gratitude like you see in most of Paul’s letters.  

Paul may have been upset with the churches in Galatia, but he still offers them  Χάρις καὶ εἰρήνη - (Charis kai eirenai) or grace and peace.  No matter what anger Paul may feel toward the Galatian churches, that does not stop him from offering them grace, or peace.  

The problem, as we will soon see in future posts, is that the Galatian churches have turned away from the Gospel of grace to a different gospel.  So, it is important that Paul offers them grace up front.  Moo says, "'Grace' is a fundamental aspect of the NT revelation and of the gospel that Paul defends in Galatians; indeed Paul can use 'grace' to sum up the Christian message. (e.g. Rom. 5:2)” (Moo, 71.) So, while the offer of grace is standard in Paul’s letters, here it takes an important significance, as a plea for the Galatian churches to return to the true gospel of God’s grace. 

Paul goes on to define this grace in verse 4, stating “the one (Jesus) who gave himself for our sins, to set us free from the evil of this current age, according to the desire of our God and Father.” According to Moo, Paul again anticipates his message here, talking about Jesus' purpose in giving himself for our sins.  It was to set us free.  God’s desire for us is that we be set free, not bound up all over again.  (Moo, 71.)  Paul’s fight in the book of Galatians is against legalism, and legalism works against any kind of feeling of freedom.  

Moo tells us more. “Central to Paul’s attempt to woo the Galatians back to the true gospel is his insistence throughout the letter that the cross of Christ is the decisive and uniquely sufficient means to rescue sinners from death.” (Moo, 71.) Moo’s quote here is incredibly important for us to understand.  No amount of work that I may do is sufficient for my sins to be forgiven and to earn grace and freedom in Christ.  Only his death on my behalf can do that.  

To finish his introduction, and before starting his rebuke, Paul ends it by declaring glory to Jesus forever and ever.

     Douglas Moo, Galatians, Baker Academic, Grand Rapids, Michigan, 2013.    

Ascension

Welcome. 

I began writing this blog on my own studies of Luke almost three years ago, and this will bring this study to its conclusion. Here is Luke 24:51-53:

50 Jesus led them out from there to Bethany.  Then he lifted his hands and blessed them. 51  As he was blessing them, he left them and was lifted up into Heaven. 52 They worshiped him, but then they returned to Jerusalem with great joy, 53 and they continually went to the temple to praise God. 

Luke concludes his Gospel with a brief account of Jesus’ ascension into Heaven.  He gives a more detailed account in Acts 1, but that is also rather brief.  Luke is the only Gospel writer who tells us about the ascension into Heaven.  Matthew has the apostles meet Jesus in Galilee, where Jesus meets them on the mountainside and he gives them the Great Commission.  The Ascension is not mentioned.

Acts 1:3 tells us that Jesus spent forty days between the Resurrection and the Ascension into Heaven, giving proof that he had risen.  Luke’s Gospel deals with that forty days in just a few verses.  One can assume that Jesus spent much of it with his apostles, explaining, teaching and preparing them, with a trip to Galilee thrown in there, but, again, Luke gives very little detail.  

In verse 50, Jesus lifts up his hands and blesses his disciples.  After blessing them, he ascends, to go into Heaven and sit at the Father’s right hand.  

The disciples, being allowed to see one more amazing miracle, respond in what must have been the natural way, they worship Jesus.  They return from Bethany to Jerusalem with great joy, praising God and continue to do so in the temple in Jerusalem.  

We know from Acts 1 that they are soon to be filled with the Holy Spirit and they become changed men.  Having been with Jesus throughout his ministry, they praised and worshiped the Messiah, Jesus Christ.  

Having done a thorough investigation of Jesus, Luke tells his story.  Like the apostles it is clear that Luke praises and worships Jesus, as well.  Luke presents the story of Jesus for all, so that we can praise and worship the Messiah, too.  Jesus is alive offering hope and blessing to all who are willing to respond to his message of love and forgiveness. 

So, there you go. This is the end of this journey through the Gospel of Luke.  My understanding of who Jesus is, has grown greatly, and I have benefitted tremendously from my journey. I hope that you, reader, have benefitted as well.