Download discussion questions:  Galatians 1:1-9
Seven Questions – Inductively From Galatians
Calvary Institute – Fall 2018 Index

This week in Calvary Institute, our discussion started at the beginning of Paul’s letter to the Galatians.  Last week we looked ahead (like reading the end of a novel first) to see where the apostle was headed.  One of the goals over the next weeks will be to see how the letter leads to his exhortations to “walk by the Spirit” (Galatians 5:25) and to “bear one another’s burdens” (Galatians 6:2).

The Setting

One of the first questions in our discussion (after spending about ten minutes looking at the passage individually) was, “What or who were the Galatians?”  That’s always a good place to start.  Knowing who the original audience was helps understand what the letter meant to them.

It is generally agreed that Galatia was a region in present-day Turkey, as shown on any number of maps.[1]  The letter is usually dated around AD 48[2] making it most likely the earliest of the New Testament writings.  Here we have a very early explanation of the gospel, as well as the controversies that were already facing the church only a few years into its existence.

Galatians, whatever its date, is a most important document of primitive Christianity, but if it is the earliest extant Christian document, its importance is enhanced.[3]

One member of our group pointed out the plural “churches” in verse 2.  Apparently the problem that prompted the letter was not isolated but was spread through several cities in the region.

Authority

As we discussed the passage, someone pointed out that verses 1-5 “set the stage” and answer the question, “Why should we (or the Galatians) read this letter?”  Apparently Paul had visited the churches before (Galatians 4:13), but he still reminds them of his credentials.  He is very emphatic about his authority as an apostle (literally, “one who is sent on a mission”, v. 1).  He goes out of his way to make it clear that the authority is not derived from other people’s opinions, but his message is of divine origin, backed up by the central miracle of the faith, the resurrection (v. 1).

The mention of the resurrection seems to stir worship in Paul about what God has done.  As one member of our group suggested, verses 3-5 are his “elevator speech” or outline about the gospel:

Grace and peace are available

because of what God the Father has done

through Jesus Christ

who gave Himself

for our sins

to rescue us from the present evil age

all according to the Father’s plan

Verse 5, ascribing eternal glory to God the Father, is a “doxology,” and someone asked what is meant by that term.  Doxa (δόξα) is the Greek word for glory, so a doxology is the act of glorifying God.  None of Paul’s other letters includes such a doxology in his introduction,[4] perhaps a hint of how different this first letter is from his later writings.

The Tone of the Passage

Our discussion turned to the tone of the passage, with a distinct change of feeling in verse 6.  Paul’s qualification and his praise of God begin on a very positive note.  However, the serious purpose behind the letter is the news that has stunned Paul.  He was “amazed” (NASB, CSB), “astonished” (ESV, NIV), “shocked” (NLT).  Our group’s paraphrase:  “I can’t believe it!”  Participants in our group described the tone of this section (v. 6-9) as “an indictment” or “parental.”

Paul’s strong reaction reflects the seriousness of the situation.  The accurate understanding of the gospel is critical.  He mentions a different gospel (v. 6b), then corrects himself (v. 7).  What the Galatians have turned to is no gospel at all, but a distortion of the message delivered by Paul from God (v. 1).  His direct, perhaps even harsh reaction is about the content of the gospel.  One person in our group pointed out the contrast with Paul’s reaction to the preaching of the gospel for the wrong motive (Philippians 1:12-18).  As long as the genuine gospel was being proclaimed, he was glad even if the “preachers” were only out to stir up more trouble.  But the distortion (Galatians 1:7) circulating among the Galatian churches crossed the line of true orthodoxy.

Paul’s Confidence

In verse 8 Paul makes a staggering statement.  He is so adamant about the accuracy his preaching (v. 8b) that an announcement from “an angel from heaven” (v. 8a) should not modify the message.  He even warns them against the (unlikely) possibility that he might make changes to the authentic gospel they had previously received.

How confident are we in the truth of the gospel?  How confident are we in our understanding of the gospel?  Could we echo Paul’s exhortation?  When we share the gospel with an unbeliever, or when we discuss doctrine with other Christians, how sure are we of what we believe and what we say?

The consequences Paul says (twice) are sobering and maybe even alarming.  Communicating a distorted version of the gospel is deserving of God’s curse (v. 8b, 9b).  Whether or not he is simply using hyperbole for emphasis, it clearly shows that we must be serious about what we believe and how we communicate our beliefs to others.  His rebuke was for people who intentionally distort the message and disturb the listeners.  The gravity of the warning should make us cautious about imparting mistaken ideas about God’s truth.  And yet, Paul’s bold confidence should give us hope that we can understand and communicate the Christian message accurately.

Spiritual Theology

The framework of theology can be a great help in keeping our message within the boundaries of orthodoxy.  Spiritual Theology is intended to provide a practical understanding of general theological concepts (the seven questions) that will help us recognize and maintain those boundaries.

The cover of Christianity Today magazine, October 2015 issue, used a wonderful illustration.  The theme of the issue was “How to Define Heresy.”  That text was superimposed over a box.  Within the boundaries of the box the letters were highlighted, “How to deFINE HEREsy.”  The highlighted “FINE HERE” was inside the boundaries, and the background within the boundaries was the text of the Nicene Creed.[5]