Introduction

Galatians by H.A. Ironside

Lecture 1

Galatians 1:1-5

Paul, an apostle, (not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead;) and all the brethren which are with me, unto the churches of Galatia: grace be to you and peace from God the Father, and from our Lord Jesus Christ, who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father: to whom be glory for ever and ever. Amen. (Gal 1:1-5)

The epistle to the Galatians links very intimately with that to the Romans. There seem to be good reasons for believing that both of these letters were written at about the same time, probably from Corinth while Paul was ministering in that great city. In Romans we have the fullest, the most complete opening up of the gospel of the grace of God that we get anywhere in the New Testament. In the letter to the Galatians we have that glorious gospel message defended against those who were seeking to substitute legality for grace. There are many expressions in the two letters that are very similar.

Both, as also the epistle to the Hebrews, are based upon one Old Testament text found in chapter 2 of the book of Habakkuk: "The just shall live by his faith." May I repeat what I have mentioned in my Lectures on Romans and also my Notes on Hebrews? In the epistle to the Romans the emphasis is put upon the first two words. How shall men be just with God? The answer is, "The just shall live by faith." But if one has been justified by faith, how is he maintained in that place before God? The answer is given in the epistle to the Galatians, and here the emphasis is upon the next two words, "The just shall live by faith." But what is that power by which men are made just and by which they live? The epistle to the Hebrews answers that by putting the emphasis upon the last two words of the same text, "The just shall live by faith. " So we may see that these three letters really constitute a very remarkable trio, and in spite of all that many scholars have written to the contrary, personally I am absolutely convinced that the three are from the same human hand, that of the apostle Paul. I have given my reasons for this view in my book on the Hebrews, so I need not go into that here.

Now something of the reasons for the writing of this letter. Paul had labored in Galatia on two distinct occasions. A third time he was minded to go there, but the Spirit of God plainly indicated that it was not His will and led him elsewhere, eventually over to Europe. In chapters 13 and 14 of Acts we read of Paul's ministry in Antioch of Pisidia, in Iconium, in Lystra, and in Derbe. While Antioch is said to be in Pisidia and these other three cities are located in Lycaonia, according to the best records we have, both the provinces of Pisidia and Lycaonia were united to Galatia at this time, so that these were really the cities of Galatia where Paul labored and where God wrought so mightily. The inhabitants of Galatia are the same people racially as the ancient inhabitants of Ireland, Wales, and the Highlands of Scotland, also of France and northern Spain, the Gauls. Galatia is really the country of the Gauls, and those deep emotional feelings that characterize the races I have mentioned"”the mystical Scots; the warmhearted Welsh; the volatile French; and the brilliant, energetic Irish" were manifested in these Gauls of old. They spread from Galatia over into western Europe and settled France and northern Spain, and then came over to the British Isles. As many of us are somewhat linked with these different groups that we have mentioned, we should have a special interest in the epistle to the Galatians, which, by the way, is the death blow to so-called British-Israelism. The Gauls were Gentiles, not Israelites.

When Paul first went in among them they were all idolaters, but through the ministry of the Word he was used to bring many of them to a saving knowledge of the Lord Jesus Christ, and they became deeply devoted to the man who had led them to know the Lord Jesus Christ as their Savior. It was a wonderful thing to them to be brought out of the darkness of heathenism into the glorious light and liberty of the gospel. But sometimes when people accept the gospel message with great delight and enthusiasm, they have to go through very severe testings afterward, and so it proved in the case of the Galatians. After Paul had left them there came down from Judea certain men claiming to be sent out by James and the apostolic band at Jerusalem, who told the Galatians that unless they kept the law of Moses, observed the covenant of circumcision, and the different holy days of the Jewish economy and the appointed seasons, they could not be saved. This so stirred the apostle Paul when he learned of it that he sought on a second visit to deliver these people from that legality. But some way or another there is something about error when once it grips the minds of people that makes it assume an importance in their minds that the truth itself never had. That is a singular thing. One may be going on with the truth of God in a calm, easy way, and then he gets hold of something erroneous, and he pushes that thing to the very limit. We have often seen this demonstrated.

I refer here only to false teaching. I do not know the names of the men who came into Galatia to seek to turn the Galatians away from the truth of the gospel as set forth by the apostle Paul, but I do know what their teaching was. They were substituting law for grace, they were turning the hearts and minds of these earnest Christians away from their glorious liberty in Christ, and bringing them into bondage to legal rites and ceremonies. In order to do this it was necessary for them to try to shake the confidence of the people in their great teacher who had led them to Christ, the apostle Paul himself, and so they called in question his authority. Their attack was directed against his apostleship, nor did they hesitate to impugn his integrity.

They wormed their way into the confidence of the believers by undermining their faith in the man who had led them to Christ, hoping thereby that they would break down their reliance upon the gospel of the grace of God and substitute legal observances in its place.

When Paul heard this he was deeply grieved. With him, doctrine was not simply a matter of views. It was not a question of maintaining his own position at all costs. He realized that men are sanctified by the truth of God, and that on the other hand they are demoralized by error, and so to him it was a matter of extreme importance that his converts should cling to that truth which edifies and leads on in the ways that be in Christ. When this news of their defection came to him he sat down and wrote this letter. He did not do what he generally did. We have no other instance in the New Testament, so far as I know, of Paul writing a letter with his own hand. Ordinarily he dictated his letters to a secretary who wrote for him. They had a form of shorthand in those days, and copies have come down to us, so that we may see how they worked.

And then these letters were properly prepared and sent out by his different amanuenses. But on this occasion he was so stirred, so deeply moved, that apparently he could not wait for an amanuensis. Instead, he called for parchment, pen, and ink, and sat down and with nervous hand wrote this entire letter. He says at the close of it, "You see with what large characters I have written you with mine own hand." That is the correct translation of his words. Paul evidently had something the matter with his eyes, and so could not see very well, and like a partially blind person he took his pen and with large, nervous characters filled up the parchment, and it looked like a long letter. He then hurried it off to Galatia, hoping it would be used of God to recover these people from the errors into which they had fallen. In some respects it is the most interesting of all his letters, for it is so self-revealing. It is as though he opens a window into his own heart that we may look into the very soul of the man and see the motives that dominated and controlled him.

The letter itself is simple in structure. Instead of breaking it up into a great many small sections, I look at it as having three great divisions.

Part 1: Personal (Gal. 1 & 2)

Part 2: Doctrinal (Gal. 3 & 4)

Part 3: Practical (Gal. 5 & 6)

If we once have these firmly fixed in our minds, we shall never forget them. The subject of the letter is

"Law and Grace." The way the apostle unfolds it is this: chapters 1 and 2 are personal. In these chapters he is largely dealing with his own personal experiences. He shows how he, at one time a rigid, legalistic Jew, had been brought into the knowledge of the grace of God, and how he had had to defend that position against legalists. Chapters 3 and 4 are doctrinal. In these chapters, the very heart of the letter, he opens up, as in the epistle to the Romans, the great truth of salvation by grace alone. Chapters 5 and 6 are practical.

They show us the moral and ethical considerations that result from a knowledge of salvation by free grace.

These divisions are very simple.

We turn now to consider the introduction to the letter in the personal portion. The first three verses constitute the apostolic salutation: "Paul, an apostle." Go over the other letters, and you will find that he never refers to himself as "apostle" unless writing to some people where his apostleship has been called in question, or where he has some great doctrine to unfold that people are not likely to accept unless they realize that he had a definite commission to make it known. He evidently prefers to speak of himself as "the servant of Jesus Christ," and that word "servant" means a bondman, one bought and paid for. Paul loved to think of that. He had been bought and paid for by the precious blood of Christ, and so he was Christ's bondman. But on this occasion he saw the necessity of emphasizing his apostleship because great truths were in question, and they were so intimately linked with his personal commission from God that it was necessary to stress the fact that he was a definitely appointed messenger. The word apostle, after all, really means "messenger," or "minister," but is used in a professional sense in connection with the twelve who were the apostles particularly to the Jews, though also to the Gentiles, and then of Paul himself, who was preeminently the apostle to the Gentiles, and yet always went first to the Jews in every place where he labored.

Paul was an apostle, "not of men, neither by man." I think he had special reason for writing like this. His detractors said, "Where did he get his apostleship? Where did he get his commission? Not from Peter, not from John. Where did he get his authority?" Oh, he says, I glory in the fact that I did not get anything from man. What I have received I received directly from heaven. I am not an apostle of men nor by means of man. It was not men originally having authority who conferred authority upon me, it was not a school, or a bishop, or a board of bishops, at Jerusalem, that conferred this authority on me. "Not of men, neither by man." Even though God appointed me, my authority was not conferred of man. St. Jerome says, "Really there are four classes of ministry in the professing Christian church. First, there are those sent neither from men, nor through men, but directly from God." And then he points out that this was true of the prophets of the Old Testament dispensation. They were not commissioned by men, neither authorized by men, but they were commissioned directly from God, and of course this is true of the apostle Paul. "Then secondly," Jerome says, "there are those who get their commissions from God and through man, as for instance a man feels distinctly called of God to preach, and he is examined by his brethren and they are satisfied that he is called to preach, and so commend him to the work, perhaps by the laying on of hands.

And so he is a servant of God, a minister of God, from God and through man. Then in the third class there are those who have their commissions from man, but not from God. These are the men who have chosen the Christian ministry as a profession; perhaps they never have been born again, but having chosen the ministry as a profession they apply to the bishop, or presbytery, or church, to ordain them."

But as Spurgeon said, "Ordination can do nothing for a man who has not received his call from God. It is simply a matter of laying empty hands on an empty head." The man goes out heralded as a minister, but he is not God's minister. And then Jerome says, "There is a fourth class. There are men who pose as Christ's ministers, and have received their authority neither from God nor from man, but they are simply free-lances. You have to take their own word for it that they are definitely appointed. Nobody else has been able to recognize any evidence of it." Paul was in the first class. He had received his commission directly from God, and no man had anything to do with even confirming it. But what about the saints at Antioch laying hands on him when he and Barnabas were to preach to the Gentiles? you may ask. That was not a human confirmation of his apostleship because he went there as an apostle of the Lord.

How did Paul get his commission? He tells us in chapter 26 of the book of Acts. When he fell stricken on the Damascus road the risen Christ appeared to him, and said to him, "I am Jesus whom thou persecutest. (Act 26:15)

But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee; delivering thee from the people, and from the Gentiles, unto whom now I send thee, to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me" (Acts 26:15-18). Paul says that is where he got his commission. "Whereupon, O King Agrippa, I was not disobedient unto the heavenly vision" (Acts 26:19), but in accord with his divinely-given instructions he went forth to teach at "Damascus, and at Jerusalem, and throughout all the coasts of Judea, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance" (Act 26:20). So Paul was an apostle "not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead."

I think he had special reason for emphasizing the resurrection. There were those who said, "Paul cannot be an apostle, because he never saw the Lord Jesus. He was not one of the twelve, he was not instructed by Christ. How then can he rightly appropriate to himself the name of an apostle?" He says, "Have not I seen Jesus Christ? I saw Him as none of the rest did. I saw Him in the glory as the risen One, and heard His voice from heaven, and received my commission from His lips." That is why in one place he calls his message the "glorious gospel of the blessed God." That might be translated, "The gospel of the glory of the happy God." God is so happy now that the sin question has been settled and He can send the message of His grace into all the world, and it is "the gospel of the glory of the happy God" because it is from the glory.

And then Paul links others with himself. He was not alone but was always glad to recognize his fellow workers, and so says, "All the brethren which are with me, unto the churches of Galatia: grace be to you and peace from God the Father, and from our Lord Jesus Christ." "Grace" was the Greek greeting;

"Peace" was the Hebrew greeting. Paul glories in the fact that the middle wall of partition between Jew and Gentile has been broken down in the new creation, and so brings these two greetings together. How beautifully they fit with the Christian revelation. It is not the grace that saves, but the grace that keeps. It is not peace with God, which was made by the blood of His cross and which was theirs already, but the peace of God which they were so liable to forfeit if they got out of communion with Him.

Then in verses 4 and 5 he goes on to em 

The Sovereign of the skies,
Who stooped to man's estate and dust
That guilty worms might rise,

Emphasize the work of our Lord Jesus. Let us consider these words very thoughtfully, very tenderly, very meditatively. "Our Lord Jesus Christ, who gave himself for our sins." Oh, that we might never forget what Christ has suffered for our sakes! "Who gave himself." To whom does the pronoun refer? The One who was the Eternal Son of the Father, who was with the Father before all worlds, and yet who stooped in infinite grace to become Man. As Man He did not cease to be God; He was God and Man in one glorious Person, and therefore abounding in merit so that He could pay the mighty debt that we owed to God. He settled the sin question for us as no one else could. The little hymn says:

No angel could our place have taken,
Highest of the high though he;
The loved One, on the cross forsaken,
Was one of the Godhead Three!

Of all men it is written, "None of them can by any means redeem his brother, nor give to God a ransom for him: (for the redemption of their soul is [too costly, let it alone] for ever)" (Ps. 49:7-8). But here is One who became Man to redeem our soul: "The Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many" (Matt. 20:28).

"Who gave himself." Think of it! When we call to mind our own sinfulness, the corruption of our hearts, the wickedness of our lips, when we think of what our sins deserve and how utterly helpless we were to deliver ourselves from the justly deserved judgment, and then we think of Him, the Holy One, the Just One,

The Sovereign of the skies,
Who stooped to man's estate and dust
That guilty worms might rise,

how our hearts ought to go out to Him in love and worship. I think it was hard for Paul to keep the tears back when he wrote this, "Who gave himself for our sins." We would like to forget those sins, and yet it is well sometimes that we should remember the hole of the pit from which we were dug, for our sins will be the black background that will display the glorious jewel of divine grace for all eternity. Not only that He might save us from eternal judgment, not only that we might never be lost in that dark, dark pit of woe of which Scripture speaks so solemnly and seriously, but that even here we may be altogether for Himself, "that he might deliver us from this present evil world." Man has made it wicked by his sinfulness, his disloyalty to God, but we who are saved are to be delivered from it, that we might be set apart to God.

"According to the will of God and our Father." In these words he sums up the purpose of our Lord's coming into the world. He came to die for our sins that we might be delivered from the power of sin and be altogether for Himself. "To whom be glory for ever and ever. Amen." This forms the salutation, and the introduction follows.