Galatians Commentary

Ver 1. Paul, an apostle—not from men, nor through man, but through Jesus Christ, and God the Father, who raised him from the dead—

Paul, an apostle. In the salutations with which he commenced his Epistles, Paul was accustomed to claim the title of "an Apostle." His object in doing so, as we have remarked on former occasions, was to employ the authority of his station, for the purpose of enforcing his doctrine. This authority depends not on the judgment or opinion of men, but exclusively on the calling of God; and therefore he demands a hearing on the ground of his being "an Apostle." Let us always bear this in mind, that in the church we ought to listen to God alone, and to Jesus Christ, whom he has appointed to be our teacher. Whoever assumes a right to instruct us, must speak in the name of God or of Christ.

But as the calling of Paul was more vehemently disputed among the Galatians, he asserts it more strongly in his address to that church, than in his other Epistles; for he does not simply affirm that he was called by God, but states expressly that it was not either from men or by men. This statement, be it observed, applies not to the office which he held in common with other pastors, but to the apostleship. The authors of the calumnies which he has in his eye did not venture to deprive him altogether of the honor of the Christian ministry. They merely refused to allow him the name and rank of an apostle.

We are now speaking of the apostleship in the strictest sense; for the word is employed in two different ways. Sometimes, it denotes preachers of the Gospel, to whatever class they might belong; but here it bears a distinct reference to the highest rank in the church; so that Paul is equal to Peter and to the other twelve.

Not from men, nor through man. The first clause, that he was called not from men, he had in common with all the true ministers of Christ. As no man ought to "take this honor unto himself" (Heb 5:4), so it is not in the power of men to bestow it on whomsoever they choose. It belongs to God alone to govern his church; and therefore the calling cannot be lawful, unless it proceed from Him. So far as the church is concerned, a man who has been led to the ministry, not by a good conscience, but by ungodly motives, may happen to be regularly called. But Paul is here speaking of a call ascertained in so perfect, a manner, that nothing farther can be desired.

The second clause, that he was called not by man, belonged in a peculiar manner to the apostles; for in an ordinary pastor, this would have implied nothing wrong. Paul himself, when travelling through various cities in company with Barnabas, "ordained elders in every church," by the votes of the people (Acts 14:23); and he enjoins Titus and Timothy to proceed in the same work (1 Tim 5:17 Titus 1:5). Such is the ordinary method of electing pastors; for we are not entitled to wait until God shall reveal from heaven the names of the persons whom he has chosen.

He was called, not by a mere man, but by one that was more than a man; nor by a mortal man, but by Christ, as raised from the dead, immortal and glorious at God's right hand: or rather the sense is, he was not chosen into the office of apostleship by the suffrages of men, as Matthew was; or he was not ordained an apostle in the manner the ordinary ministers of the Gospel and pastors are, by the churches of Christ; so that as the former clause is opposed to an unlawful call of men, this is opposed to a lawful one; and shows him to be not an ordinary minister, but an extraordinary one, who was called to this office, not mediately by men.

But if human agency was not improper, if it was even commendable, why does Paul disclaim it in reference to himself? I have already mentioned that something more was necessary to be proved than that Paul was a pastor, or that he belonged to the number of the ministers of the Gospel; for the point in dispute was the apostleship. It was necessary that the apostles should be elected, not in the same manner as other pastors, but by the direct agency of the Lord himself. Thus, Christ himself (Matthew 10:1) called the Twelve; and when a successor was to be appointed in the room of Judas, the church does not venture to choose one by votes, but has recourse to lot. (Acts 1:26). We are certain that the lot was not employed in electing pastors. Why was it resorted to in the election of Matthias? To mark the express agency of God for it was proper that the apostles should be distinguished from other ministers. And thus Paul, in order to show that he does not belong to the ordinary rank of ministers, contends that his calling proceeded immediately from God.

But how does Paul affirm that he was not called by men, while Luke records that Paul and Barnabas were called by the church at Antioch? Some have replied, that he had previously discharged the duties of an apostle, and that, consequently, his apostleship was not founded on his appointment by that church. But here, again, it may be objected, that this was his first designation to be the apostle of the Gentiles, to which class the Galatians belonged. The more correct, and obvious reply is, that he did not intend here to set aside entirely the calling of that church, but merely to show that his apostleship rests on a higher title. This is true; for even those who laid their hands on Paul at Antioch did so, not of their own accord, but in obedience to express revelation.

Since, therefore, he was called by Divine revelation, and was also appointed and declared by the Holy Spirit to be the apostle of the Gentiles, it follows, that he was not brought forward by men, although the customary rite of ordination was afterwards added.

It will, perhaps, be thought that an indirect contrast between Paul and the false apostles is here intended. I have no objection to that view; for they were in the habit of glorying in the name of men. His meaning will therefore stand thus: "Whoever may be the persons by whom others boast that they have been sent, I shall be superior to them; for I hold my commission from God and Christ."

By Jesus Christ and God the Father. He asserts that God the Father and Christ had bestowed on him his apostleship. Christ is first named, because it is his prerogative to send, and because we are his ambassadors. But to make the statement more complete, the Father is also mentioned; as if he had said, "If there be any one whom the name of Christ is not sufficient to inspire with reverence, let him know that I have also received my office from God the Father."

Who raised him from the dead. The resurrection of Christ is the commencement of his reign, and is therefore closely connected with the present subject. It was a reproach brought by them against Paul that he had held no communication with Christ, while he was on the earth. He argues, on the other hand, that, as Christ was glorified by his resurrection, so he has actually exercised his authority in the government of his church. The calling of Paul is therefore more illustrious than it would have been, if Christ, while still a mortal, had ordained him to the office. And this circumstance deserves attention; for Paul intimates that the attempt to set aside his authority, involved a malignant opposition to the astonishing power of God, which was displayed in the resurrection of Christ; because the same heavenly Father, who raised Christ from the dead, commanded Paul to make known that exertion of his power.

Ver 2. and all the brothers who are with me, to the assemblies of Galatia:

And all the brethren who are with me. -- He appears to have usually written in the name of many persons, judging that, if those to whom he wrote should attach less weight to a solitary individual, they might listen to a greater number, and would not despise a whole congregation. His general practice is, to insert the salutations from brethren at the conclusion, instead of introducing them at the commencement as joint authors of the epistle: at least, he never mentions more than two names, and those very well known. But here he includes all the brethren; and thus adopts, though not without good reason, an opposite method. The concurrence of so many godly persons must have had some degree of influence in softening the minds of the Galatians, and preparing them to receive instruction.

To the churches of Galatia. It was an extensive country, and therefore contained many churches scattered through it. But is it not wonderful that the term "Church", which always implies unity of faith, should have been applied to the Galatians, who had almost entirely revolted from Christ? I reply, so long as they professed Christianity, worshipped one God, observed the sacraments, and enjoyed some kind of Gospel ministry, they retained the external marks of a church. We do not always find in churches such a measure of purity as might be desired. The purest have their blemishes; and some are marked, not by a few spots, but by general deformity. Though the doctrines and practices of any society may not, in all respects, meet our wishes, we must not instantly pronounce its defects to be a sufficient reason for withholding from it the appellation of a Church. Paul manifests here a gentleness of disposition utterly at variance with such a course. Yet our acknowledgment of societies to be churches of Christ must be accompanied by an explicit condemnation of everything in them that is improper or defective; for we must not imagine, that, wherever there is some kind of church, everything in it that ought to be desired in a church is perfect.

I make this observation, because the Papists, seizing on the single word Church, think that whatever they choose to force upon us is sanctioned; though the condition and aspect of the Church of Rome are widely different from what existed in Galatia. If Paul were alive at the present day, he would perceive the miserable and dreadfully shattered remains of a church; but he would perceive no building. In short, the word Church is often applied by a figure of speech in which a part is taken for the whole, to any portion of the church, even though it may not fully answer to the name.

Ver 3. Grace to you and peace from God the Father and our Lord Jesus Christ,

Grace be to you and peace. The terms of grace and peace are common terms with Paul and are now pretty well understood. But since we are explaining this epistle, you will not mind if we repeat what we have so often explained elsewhere. The article of justification must be sounded in our ears incessantly because the frailty of our flesh will not permit us to take hold of it perfectly and to believe it with all our heart.

The greeting of the Apostle is refreshing. Grace remits sin, and peace quiets the conscience. Sin and conscience torment us, but Christ has overcome these fiends now and forever. Only Christians possess this victorious knowledge given from above. These two terms, grace and peace, constitute Christianity. Grace involves the remission of sins, peace, and a happy conscience. Sin is not canceled by lawful living, for no person is able to live up to the Law. The Law reveals guilt, fills the conscience with terror, and drives men to despair. Much less is sin taken away by man-invented endeavors. The fact is, the more a person seeks credit for himself by his own efforts, the deeper he goes into debt. Nothing can take away sin except the grace of God. In actual living, however, it is not so easy to persuade oneself that by grace alone, in opposition to every other means, we obtain the forgiveness of our sins and peace with God.

The world brands this a pernicious doctrine. The world advances free will, the rational and natural approach of good works, as the means of obtaining the forgiveness of sin. But it is impossible to gain peace of conscience by the methods and means of the world. Experience proves this. Various holy orders have been launched for the purpose of securing peace of conscience through religious exercises, but they proved failures because such devices only increase doubt and despair. We find no rest for our weary bones unless we cling to the word of grace.

The Apostle does not wish the Galatians grace and peace from the emperor, or from kings, or from governors, but from God the Father. He wishes them heavenly peace, the kind of which Jesus spoke when He said, "Peace I leave unto you: my peace I give unto you." Worldly peace provides quiet enjoyment of life and possessions. But in affliction, particularly in the hour of death, the grace and peace of the world will not deliver us. However, the grace and peace of God will. They make a person strong and courageous to bear and to overcome all difficulties, even death itself, because we have the victory of Christ's death and the assurance of the forgiveness of our sins.

At the same time, Paul confirms our creed, "that Christ is very God." We need such frequent confirmation of our faith, for Satan will not fail to attack it. He hates our faith. He knows that it is the victory which overcometh him and the world. That Christ is very God is apparent in that Paul ascribes to Him divine powers equally with the Father, as for instance, the power to dispense grace and peace. This Jesus could not do unless He were God.

To bestow peace and grace lies in the province of God, who alone can create these blessings. The angels cannot. The apostles could only distribute these blessings by the preaching of the Gospel. In attributing to Christ the divine power of creating and giving grace, peace, everlasting life, righteousness, and forgiveness of sins, the conclusion is inevitable that Christ is truly God. Similarly, St. John concludes from the works attributed to the Father and the Son that they are divinely One. Hence, the gifts which we receive from the Father and from the Son are one and the same. Otherwise Paul should have written: "Grace from God the Father, and peace from our Lord Jesus Christ." In combining them he ascribes them equally to the Father and the Son. I stress this on account of the many errors emanating from the sects.

The Arians were sharp fellows. Admitting that Christ had two natures, and that He is called "very God of very God," they were yet able to deny His divinity. The Arians took Christ for a noble and perfect creature, superior even to the angels, because by Him God created heaven and earth. Mohammed also speaks highly of Christ. But all their praise is mere palaver to deceive men. Paul's language is different. To paraphrase him: "You are established in this belief that Christ is very God because He gives grace and peace, gifts which only God can create and bestow."

Ver 4. who gave himself for our sins, that he might deliver us out of this present evil age, according to the will of our God and Father—

Who gave himself for our sins. He begins with commending the grace of Christ, in order to recall and fix on Him the attention of the Galatians; for, if they had justly appreciated this benefit of redemption, they would never have fallen into opposite views of religion. He who knows Christ in a proper manner beholds him earnestly, embraces him with the warmest affection, is absorbed in the contemplation of him, and desires no other object. The best remedy for purifying our minds from any kind of errors or superstitions, is to keep in remembrance our relation to Christ, and the benefits which he has conferred upon us.

These words, who gave himself for our sins, were intended to convey to the Galatians a doctrine of vast importance; that no other satisfactions can lawfully be brought into comparison with that sacrifice of himself which Christ offered to the Father; that in Christ, therefore, and in him alone, atonement for sin, and perfect righteousness, must be sought; and that the manner in which we are redeemed by him ought to excite our highest admiration. What Paul here ascribes to Christ is, with equal propriety, ascribed in other parts of Scripture to God the Father; for, on the one hand, the Father, by an eternal purpose, decreed this atonement, and gave this proof of his love to us, that he "spared not his only-begotten Son, (Romans 8:32), but delivered him up for us all;" and Christ, on the other hand, offered himself a sacrifice in order to reconcile us to God. Hence it follows, that his death is the satisfaction for sins.

That he might deliver us. He likewise declares the design of our redemption to be, that Christ, by his death, might purchase us to be his own property. This takes place when we are separated from the world; for so long as we are of the world, we do not belong to Christ. The word age is here put for the corruption which is in the world; in the same manner as in the first Epistle of John, (1 John 5:19) where it is said that "the whole world lieth in the wicked one," and in his Gospel, (John 17:15), where the Savior says, "I pray not that thou shouldst take them out of the world, but that thou shouldst keep them from the evil;" for there it signifies the present life. What then is meant by the word "World" in this passage? Men separated from the kingdom of God and the grace of Christ. So long as a man lives to himself, he is altogether condemned. The World is, therefore, contrasted with regeneration, as nature with grace, or the flesh with the spirit. Those who are born of the world have nothing but sin and wickedness, not by creation, but by corruption. Christ, therefore, died for our sins, in order to redeem or separate us from the world.

From the present wicked age. By adding the epithet "wicked", he intended to show that he is speaking of the corruption or depravity which proceeds from sin, and not of God's creatures, or of the bodily life. And yet by this single word, as by a thunderbolt, he lays low all human pride; for he declares, that, apart from that renewal of the nature which is bestowed by the grace of Christ, there is nothing in us but unmixed wickedness. We are of the world; and, till Christ take us out of it, the world reigns in us, and we live to the world. Whatever delight men may take in their fancied excellence, they are worthless and depraved; not indeed in their own opinion, but in the judgment of our Lord, which is here pronounced by the mouth of Paul, and which ought to satisfy our minds.

According to the will. He points out the original fountain of grace, namely, the purpose of God; "for God so loved the world, that he gave his only-begotten Son." (John 3:16). But it deserves notice, that Paul is accustomed to represent the decree of God as setting aside all compensation or merit on the part of men, and so Will denotes here what is commonly called "good pleasure." The meaning is, that Christ suffered for us, not because we were worthy, or because anything done by us moved him to the act, but because such was the purpose of God. Of God and our Father is of the same import as if he had said, "Of God who is our Father."

Ver 5. to whom be the glory forever and ever. Amen.

To whom be glory. By this sudden exclamation of thanksgiving, he intends to awaken powerfully in his readers the contemplation of that invaluable gift which they had received from God, and in this manner to prepare their minds more fully for receiving instruction. It must at the same time be viewed as a general exhortation. Every instance in which the mercy of God occurs to our remembrance, ought to be embraced by us as an occasion of ascribing glory to God.

Ver 1. Paul, an apostle—not from men, nor through man, but through Jesus Christ, and God the Father, who raised him from the dead—

Paul, an apostle. Elsewhere Paul draws a sharp distinction between an apostleship and lesser functions, as in I Corinthians 12:28: "And God hath set some in the church; first, apostles; secondarily, prophets; thirdly, teachers."

Apostle. The term, in its native signification, signifies one who is sent; in its ecclesiastical use, it signifies one extraordinarily sent to preach the gospel; of these some were sent either more immediately by Christ, (as the twelve were sent, Matthew 10:1; Mark 3:14; Luke 9:1), or more mediately, as Matthias, who was sent by the suffrage of the other apostles to supply the place of Judas (Acts 1:25, 1:26), and Barnabas, and Silas, and others were.

Not from men. Paul saith he was sent not of men, neither by man, that is, not merely; for he was also sent by men to his particular province (Acts 13:3); but he was immediately sent by Jesus Christ, (as we read, Acts 9:1-43 and Acts 26:14-17, of which also he gives us an account in this chapter, Galatians 1:15-17), and by God the Father also.

Through Jesus Christ. How did Paul get his commission? He tells us in Acts 26. When he fell stricken on the Damascus road the risen Christ appeared to him, and said to him, “I am Jesus whom thou persecutest. 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” (vv. 15-18). Paul says that is where he got his commission. “Whereupon, O King Agrippa, I was not disobedient unto the heavenly vision” (v. 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” (v. 20).

As it differed from the call of ordinary ministers, who are called by men (though their ministry be not merely of men); so it differed from the call of the rest of the apostles, being made by Christ not in his state of humiliation, (as the twelve were called, Matthew 10:1-42), but in his state of exaltation, after he was raised from the dead, and sat down on the right hand of God.

Ver 2. and all the brothers who are with me, to the assemblies of Galatia:

Ver 3. Grace to you and peace from God the Father and our Lord Jesus Christ,

Grace. Some say when Christ was on earth and in the early part of the book of Acts, they preached the gospel of the kingdom but did not know the grace of God. I wonder whether they remember the words of John 3:16 and John 1:29, and recollect that it was the Lord who said, “Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life” (John 5:24). How short our memories are sometimes, if we say that Jesus was not preaching grace when here on earth when Scripture says, “The law was given by Moses, but grace and truth came by Jesus Christ” (John 1:17). Can we say that Peter and his fellow apostles in the early part of Acts were not preaching grace when it was Peter who declared, “To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins” (Acts 10:43).

Ver 4. who gave himself for our sins, that he might deliver us out of this present evil age, according to the will of our God and Father—

Who gave himself. Which Christ, though he was put to death by Pilate and the Jews, yet he was not compelled to die; for he laid down his life, no man took it from him, John 10:17, 10:18. Sometimes it is said, he died for our sins, as Romans 5:8; sometimes, that he gave himself, meaning, to death, as in Ephesians 5:2, 5:25; 1 Timothy 2:6; Titus 2:14; he was given by his Father, and he gave himself by his own free act.

Hence we are not delivered by our own will, or shrewdness, or wisdom, but by the mercy and love of God, as it is written, "Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins" (1 John 4:10). Paul, like John, emphasizes the Father's will is Christ's habit of directing attention to the Father. For Christ came into the world to reconcile God with us and to draw us to the Father.

For our sins. Of all men it is written, “None of them can by any means redeem his brother, nor give God a ransom for him. For the redemption of their life is costly, no payment is ever enough” (Psalms 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” (Matthew 20:28).

That he might deliver us out of this present evil age. Remission of sins is an effect of the death of Christ, but not the sole effect; we must not forget the propitiation (Romans 3:25); the redemption (Ephesians 1:7); the sacrifice (Hebrews 10:12); And though some other texts mention Christ’s dying for our sins, without mention of such expiation, propitiation, redemption, or satisfaction; yet they must be interpreted by the latitude of the end of Christ’s death (expressed in other scriptures) relating to sin. Which is not only expiation, and remission, but the delivery of us from the lusts and corruptions of this present evil age.

Ver 5. to whom be the glory forever and ever. Amen.

Ver 1. Paul, an apostle—not from men, nor through man, but through Jesus Christ, and God the Father, who raised him from the dead—

Cyril of Jerusalem writes, "But He who descended into the regions beneath the earth came up again; and Jesus, who was buried, truly rose again the third day. And if the Jews ever worry thee, meet them at once by asking thus: Did Jonah come forth from the whale on the third day, and hath not Christ then risen from the earth on the third day? Is a dead man raised to life on touching the bones of Elisha, and is it not much easier for the Maker of mankind to be raised by the power of the Father? Well then, He truly rose, and after He had risen was seen again of the disciples; and twelve disciples were witnesses of His Resurrection, who bare witness not in pleasing words, but contended even unto torture and death for the truth of the Resurrection. What then, shall every word be established at the mouth of two of three witnesses, according to the Scripture, and, though twelve bear witness to the Resurrection of Christ, art thou still incredulous in regard to His Resurrection?" (Catechetical Lecture 4, 12).

Peter Abelard writes, "Whence even the teacher Augustine, cited above, in Book One of his Retractions: 'It is written,' he says, 'you do not avoid sin by loquacity.' And also 'The apostle James says (James 1:19), Let every man be swift to hear but slow to speak.’ And ' (James 3:2) For in many things we all offend. If anyone does not offend in word, he is a perfect man. I do not claim this perfection for myself even now, when I am an old man – how much less when as a young man I began to write.' And in the prologue to Book Three of the On the Trinity (proem 2): 'Do not defer to my writings as if they were canonical scriptures, but whatever you would find in the canonical scriptures that you did not believe, believe steadfastly...' Nor ought we to regard the arguments of anyone, no matter how Catholic and well-regarded, in the way we regard the canonical scriptures." (Prologue to Sic et Non).

John Piper comments, "Do you see what it means? It means that when you read Galatians, you are hearing Christ. An apostle speaks with authority the message of the one who sent him. Galatians is the very word of the King of kings." (To Deliver Us from the Present Evil Age, Galatians 1:1-5).

Ver 2. and all the brothers who are with me, to the assemblies of Galatia:

Justin Martyr writes, "But to give you the account of the revelation of the holy Jesus Christ, I take up again my discourse, and I assert that even that revelation was made for us who believe in Christ the High Priest, namely this crucified One; and though we lived in fornication and all kinds of filthy conversation, we have by the grace of our Jesus, according to His Father's will, stripped ourselves of all those filthy wickednesses with which we were imbued... even so we, who through the name of Jesus have believed as one man in God the Maker of all, have been stripped, through the name of His first-begotten Son, of the filthy garments, i.e., of our sins; and being vehemently inflamed by the word of His calling, we are the true high priestly race of God, as even God Himself bears witness, saying that in every place among the Gentiles sacrifices are presented to Him well-pleasing and pure. Now God receives sacrifices from no one, except through His priests." (Dialogue with Trypho, 116).

John Chrysostom comments, "Not only this exordium, but, so to speak, the whole Epistle, is full of a vehement and lofty spirit. For always to address one's disciples with mildness, even when they needed severity, would be to play the corrupter and enemy, not the teacher. Wherefore our Lord too, who generally spoke gently to His disciples, here and there uses sterner language, and at one time pronounces a blessing, at another a rebuke" (Commentary on the Epistle of St. Paul to the Galatians).

F. F. Bruce comments, "The question of the North or South Galatian destination of our epistle is not one in which it is proper to take up partisan attitudes or indulge in dogmatic assertions; and it ill becomes champions of either view to disparage the rival view of those who maintain it. The fact that so many competent scholars can be cited in support of either position suggests that the evidence for neither is absolutely conclusive. But the weight of the evidence, it seems to me, favours the South Galatian view. If the Epistle to the Galatians was indeed addressed to the churches of Pisidian Antioch, Iconium, Lystra and Oerbe, then we have important historical, geographical, literary and epigraphic data which will provide material for its better understanding." (Galatian Problems: North or South Galatians?).

Ver 3. Grace to you and peace from God the Father and our Lord Jesus Christ,

Ambrose writes, “Thus I do not have the wherewithal to enable me to glory in my own works, I do not have the wherewithal to boast of myself, and so I will glory in Christ. I will not glory because I have been redeemed. I will not glory because I am free of sins, but because sins have been forgiven me. I will not glory because I am profitable or because anyone is profitable to me, but because Christ is an advocate in my behalf with the Father, because the blood of Christ has been poured out in my behalf.” (Jacob and the Happy Life, I:17-18, The Fathers of the Church, Vol. 65, Washington: The Catholic University of America Press, 1972, pg. 131-32).

Martin Luther comments, "The greeting of the Apostle is refreshing. Grace remits sin, and peace quiets the conscience. Sin and conscience torment us, but Christ has overcome these fiends now and forever. Only Christians possess this victorious knowledge given from above. These two terms, grace and peace, constitute Christianity. Grace involves the remission of sins, peace, and a happy conscience. Sin is not canceled by lawful living, for no person is able to live up to the Law. The Law reveals guilt, fills the conscience with terror, and drives men to despair. Much less is sin taken away by man-invented endeavors. The fact is, the more a person seeks credit for himself by his own efforts, the deeper he goes into debt. Nothing can take away sin except the grace of God. In actual living, however, it is not so easy to persuade oneself that by grace alone, in opposition to every other means, we obtain the forgiveness of our sins and peace with God." (Commentary on Galatians).

Joseph Exell and Henry Spence-Jones comments, "The apostle, looking upwards, discerns, as St. Stephen did, in the ineffable glory, the supreme God in whom he recognizes 'our Father,' and with him Jesus Christ, 'our Lord;' that is, our Master, Head, Mediator, 'through whom are all things, and we through him.' Grace and peace coming down from heaven, must come from God our Father and Jesus Christ our Lord. From the very nature of the case it is obvious that the blessings referred to come to us through Christ, though also 'from' him; as also that St. Paul's delegation as apostle, spoken of in the first verse, originated from a volition and appointment of God the Father, as well as was brought about 'through' the ordering of his providence." (The Pulpit Commentary: Commentary on Galatians 1).

Ver 4. who gave himself for our sins, that he might deliver us out of this present evil age, according to the will of our God and Father—

Athenagoras the Athenian writes, "But, as most of those who charge us with atheism, and that because they have not even the dreamiest conception of what God is, and are doltish and utterly unacquainted with natural and divine things, and such as measure piety by the rule of sacrifices, charges us with not acknowledging the same gods as the cities, be pleased to attend to the following considerations, O emperors, on both points. And first, as to our not sacrificing: the Framer and Father of this universe does not need blood, nor the odour of burnt-offerings, nor the fragrance of flowers and incense,40 for as much as He is Himself perfect fragrance, needing nothing either within or without; but the noblest sacrifice41 to Him is for us to know who stretched out and vaulted the heavens, and fixed the earth in its place like a centre, who gathered the water into seas and divided the light from the darkness, who adorned the sky with stars and made the earth to bring forth seed of every kind, who made animals and fashioned man. When, holding God to be this Framer of all things, who preserves them in being and superintends them all by knowledge and administrative skill, we "lift up holy hands" to Him, what need has He further of a hecatomb?" (A Plea For the Christians, 8).

John Chrysostom comments, "Thus it appears, that the ministry which He undertook was free and uncompelled; that He was delivered up by Himself, not by another. Let not therefore the words of John, that the Father gave His only-begotten Son for us, lead you to derogate from the dignity of the Only-begotten, or conceive any thing of earth in Him... He says not 'by the command,' but 'according to the will,' for inasmuch as there is an unity of will in the Father and the Son, that which the Son wills, the Father wills also" (Commentary on the Epistle to the Galatians).

Anselm writes, "Set me free from the bonds of my sins, by Thine Only Co-Eternal Son, I implore Thee; me, to whom mine own deserts threaten the sentence of death, do Thou, appeased by the intercession of Thy most precious Son, Who sitteth at Thy Right Hand, restore to life. For what other intercessor I may bring before Thee for myself I know not, save Him, Who is the propitiation for our sins, Who sitteth at Thy Right Hand interceding for us." (Second Prayer, pg 181).

Matthew Henry comments, "From this we may note, 1. This present world is an evil world: it has become so by the sin of man, and it is so on account of the sin and sorrow with which it abounds and the many snares and temptations to which we are exposed as long as we continue in it. But, 2. Jesus Christ has died to deliver us from this present evil world, not presently to remove his people out of it, but to rescue them from the power of it, to keep them from the evil of it, and in due time to possess them of another and better world. This, the apostle informs us, he has done according to the will of God and our Father. In offering up himself a sacrifice for this end and purpose, he acted by the appointment of the Father, as well as with his own free consent; and therefore we have the greatest reason to depend upon the efficacy and acceptableness of what he has done and suffered for us" (Complete Commentary on Galatians).

Douglas Moo comments, "In keeping with the typical NT perspective of inaugurated eschatology, Paul claims that, though this present evil age continues in force, believers are rescued from this present age of evil, sin, and death and find their true identity in the new age that has broken into history through Christ's epochal death and resurrection." (Galatians, BECNT: Baker, 2013).

Ver 5. to whom be the glory forever and ever. Amen.

Irenaeus writes, "And He manifested the resurrection, Himself becoming the first-begotten of the dead, and in Himself raising up man that was fallen, lifting him up far above the heaven to the right hand of the glory of the Father: even as God promised by the prophet, saying: And I will raise up the tabernacle of David that is fallen; that is, the flesh that was from David. And this our Lord Jesus Christ truly fulfilled, when He gloriously achieved our redemption, that He might truly raise us up, setting us free unto the Father. And if any man will not receive His birth from a virgin, how shall he receive His resurrection from the dead? For it is nothing wonderful and astonishing and extraordinary, if one who was not born rose from the dead: nay indeed we cannot speak of a resurrection of him who came unto being without birth. For one who is unborn and immortal, and has not undergone birth, will also not undergo death. For he who took not the beginning of man, how could he receive his end?" (The Demonstration of the Apostolic Preaching, 38).

Bernard writes, "What excuse can there be for him who does not eagerly run in the fragrance of these perfumes, except perchance that their sweetness has not reached him? But the odour of life has gone forth into the whole world; for the whole earth is full of the mercy of the Lord, and His goodness is over all His works. Therefore he who has no perception of that fragrance, sweet, life giving, and everywhere diffused, and because of this does not run after Christ, is either dead, or he is corrupt... And the great fragrance of Thy righteousness is spread abroad upon every side, inasmuch as Thou art not only Righteous, but also Righteousness itself—yea, a Righteousness which renders righteous him who is unrighteous." (Sermons On The Song Of Solomon, 22.8).

James Fergusson comments, "Here is the close of the salutation; in which, by holding forth his own practice for an example, he comprehendeth the duty of the redeemed: they are to ascribe lasting glory and praise to God the Father, for his good-will to this work of our redemption by Jesus Christ." (A Brief Exposition of the Epistles of Paul).

Ver 1. Paul, an apostle—not from men, nor through man, but through Jesus Christ, and God the Father, who raised him from the dead—

The opening verse of Galatians, “Paul, an apostle—not from men nor through man, but through Jesus Christ and God the Father, who raised him from the dead,” establishes the foundation for the epistle’s overarching themes of authority, divine calling, and the purity of the gospel. Paul’s self-identification as an apostle, coupled with the emphatic negation of human mediation, reveals his intent to address the challenges posed by the Judaizers, who sought to discredit his ministry and distort the gospel of grace.

Paul employs a carefully structured statement to highlight the origin of his apostleship. The phrase “not from men nor through man” employs dual negations to underline the exclusion of human involvement in his calling. The subsequent affirmation, “but through Jesus Christ and God the Father,” shifts the focus to the divine source of his authority. This contrast sets the tone for the entire epistle, where Paul defends both his apostolic authority and the sufficiency of the gospel he preaches.

The term “apostle” (ἀπόστολος) denotes one who is sent with a commission, implying both a sender and a purpose. Paul’s explicit denial of human involvement—“not from men nor through man”—distinguishes his apostleship from those of other teachers and leaders who may have been commissioned by human authorities or ecclesiastical institutions. Unlike pastors or elders, whose authority is often mediated through ordination or communal recognition, Paul asserts that his commission is direct and unmediated. The distinction between “from men” (denoting origin) and “through man” (denoting agency) reinforces the point: Paul’s apostleship originates directly with God and not through human intermediaries.

This claim counters the accusations of the Judaizers, who questioned Paul’s legitimacy by insinuating that his gospel message was secondhand or incomplete compared to that of the Jerusalem apostles. By grounding his authority in divine revelation, Paul silences such critiques, presenting his message as carrying the full weight of divine authority.

Paul’s appeal to Jesus Christ and God the Father as the source of his apostleship underscores two key theological truths: the unity of the Father and the Son in the work of salvation, and the centrality of the resurrection in authenticating both Paul’s ministry and the gospel message.

Paul’s phrasing—“through Jesus Christ and God the Father”—places Jesus Christ and the Father on equal footing as the divine source of his authority. This conjunction implies a high Christology, affirming the deity of Christ. The lack of distinction in the preposition used for both—“through” (διὰ)—reinforces their shared role in Paul’s calling. As Chrysostom notes, Paul’s language “stops the mouths of heretics” by affirming the equality of the Father and the Son, countering any notion of subordination.

This high Christology is a hallmark of Pauline theology, as evidenced by his frequent use of Old Testament passages referring to Yahweh and applying them to Christ (e.g., Romans 10:13, Philippians 2:9-11). Furthermore, Paul’s unique use of the title “Lord” (κύριος) should be noted. While other New Testament authors use the term for both the Father and the Son, Paul predominantly uses it for Christ, reflecting his understanding of Jesus as the divine Lord of the Old Testament.

The phrase “who raised him from the dead” ties Paul’s apostleship to the core event of Christian faith—the resurrection of Jesus Christ. This reference not only authenticates Paul’s gospel but also serves as a rebuttal to the Judaizers, whose message undermined the sufficiency of Christ’s work. The resurrection is the ultimate vindication of Christ’s deity and the efficacy of his atonement, making it the bedrock of Paul’s apostolic proclamation.

Paul’s emphasis on divine calling aligns him with the prophetic tradition of the Old Testament. Like the prophets of Israel, Paul’s commission is characterized by a direct encounter with the divine. Several key parallels emerge between Paul’s Damascus Road experience (Acts 9, 22, 26) and the call narratives of prophets such as Ezekiel, Jeremiah, and Isaiah.

Ezekiel’s inaugural vision in Ezekiel 1 bears striking similarities to Paul’s encounter with the risen Christ. Both accounts feature a brilliant, overwhelming light and a direct divine commission. In Ezekiel’s case, the vision of the glory of the Lord includes the appearance of a human figure seated on a throne, described as “the likeness of the glory of the Lord.” This parallels Paul’s vision of the glorified Christ, whose radiance exceeds that of the sun (Acts 26:13). Both figures are called to a mission of proclaiming God’s message to rebellious audiences—Ezekiel to Israel and Paul to the Gentiles.

Isaiah’s call in Isaiah 6 features similar elements of divine glory and a humbling encounter with the holy. Isaiah’s response, “Here I am! Send me,” echoes Paul’s willingness to be sent by Christ, despite the personal cost of suffering and persecution. The emphasis on divine initiative in both narratives reinforces the notion that true ministry originates with God.

Paul’s language in Galatians 1:1 anticipates the strong condemnation he issues later in the chapter: “If anyone is preaching to you a gospel contrary to the one you received, let him be accursed” (Galatians 1:9). His rejection of any gospel that adds human works or traditions to the finished work of Christ underscores the centrality of grace in salvation.

Application points:

Just as Paul’s apostleship was rooted in divine initiative, all Christian ministry should be grounded in God’s calling and empowered by his Spirit. Human recognition and credentials, while valuable, are secondary to the legitimacy conferred by God.

Paul’s rejection of any human additions to the gospel serves as a caution against legalism and works-based righteousness. The message of salvation by grace through faith alone remains as vital today as it was in Paul’s time.

Paul’s boldness in defending the gospel, even in the face of opposition, challenges believers to stand firm in their convictions. The gospel’s truth is worth defending, regardless of the personal cost.

Ver 2. and all the brothers who are with me, to the assemblies of Galatia:

The mention of "all the brothers who are with me" underscores the collective nature of Paul’s apostolic authority. By including his fellow believers in the greeting, Paul signals that the message he delivers is not merely his personal conviction but one affirmed by the Christian community around him. This detail is particularly significant given the context of the letter. The Judaizers, who were leading the Galatians astray, likely claimed support from the Jerusalem apostles or other Christian authorities. Paul counters this by emphasizing that he is not alone in his stance; the gospel he preaches is supported by the broader body of believers.

In the Greco-Roman world, public statements were often bolstered by witnesses to strengthen their credibility. By including "all the brothers," Paul not only reaffirms his apostolic authority but also invokes a communal witness to the truth of his message. This communal approach reinforces that Paul’s gospel aligns with the consensus of faithful Christian teaching, standing in contrast to the divisive and unorthodox teachings of the Judaizers.

The reference to the brothers also serves to counter the isolationism of false teachers. The Judaizers likely positioned themselves as the exclusive custodians of the "true" gospel. Paul’s inclusive greeting demonstrates that the true gospel unites rather than divides. His reference to "all the brothers" reminds the Galatians of the universal and communal nature of the Christian faith, which transcends regional or doctrinal factions.

Galatia was a region in Asia Minor, encompassing cities like Pisidian Antioch, Iconium, Lystra, and Derbe. Paul had visited these cities during his missionary journeys (Acts 13–14) and had established churches there. However, the plural "churches" in Galatians 1:2 indicates that Paul is addressing multiple congregations, each of which was facing similar doctrinal challenges.

The regional nature of this address highlights the widespread influence of the Judaizers. Their teaching had permeated not just one congregation but an entire network of churches. This underscores the urgency of Paul’s letter, as the Galatian churches were collectively abandoning the gospel of grace for a works-based system of righteousness.

Unlike other letters, Paul does not address the Galatians with any honorific titles such as "saints" or "the church of God." For example, in his letters to the Corinthians, Paul refers to "the church of God that is in Corinth" (1 Corinthians 1:2), and to the Philippians as "saints in Christ Jesus" (Philippians 1:1). The omission of such titles in Galatians is deliberate and striking.

The Galatians’ departure from the gospel mirrors Israel’s repeated pattern of apostasy in the Old Testament. Despite experiencing God’s redemptive acts, the Israelites frequently turned to idolatry and false worship. Similarly, the Galatians, who had received the gospel of grace, were now turning to a distorted gospel of works.

This absence reflects Paul’s deep concern and disappointment with the Galatians. Early commentators like Chrysostom observed that Paul’s failure to use titles of affection or respect was a rhetorical device to express his dismay. The Galatian churches had deviated so far from the gospel that Paul refrains from affirming their identity as sanctified believers in Christ.

The plural "churches" is theologically significant. It indicates that Paul is not addressing the church as a singular, unified body but as fragmented assemblies that have collectively deviated from the gospel. This fragmentation mirrors the theological and practical disarray caused by the Judaizers. Paul’s choice of words subtly critiques the Galatians’ disunity, contrasting it with the unity that the gospel should produce.

Paul’s use of the plural "churches" evokes the image of the divided tribes of Israel, each plagued by its own forms of rebellion and unfaithfulness. Just as God preserved a remnant in Israel, Paul’s letter aims to call the Galatians back to the true gospel and preserve their witness.

This verse helps us understand the distinction between the visible and invisible church—a concept later articulated by Reformation theologians. The visible church consists of those who outwardly profess faith in Christ, while the invisible church includes those who truly belong to Christ by faith. Paul’s omission of honorific titles for the Galatian churches suggests that their visible status as assemblies was not matched by their invisible status as true believers.

This distinction serves as a sobering reminder that not all who outwardly identify with the church remain faithful to the gospel. While the Galatians had been founded on apostolic teaching, they were not immune to error. The Galatians’ departure from the doctrine of justification by faith alone reflects the vulnerability of the visible church to doctrinal error and apostasy. His greeting establishes the tone for the letter, which is characterized by sharp rebuke and an urgent call to repentance.

This serves as a warning the modern church as well. Just as the Galatians were led astray by false teachers, modern churches are vulnerable to doctrinal distortions and theological drift. We see here the fall of apostolic churches. This directly challenges the assumption that historical or institutional connections to the apostles guarantee doctrinal fidelity. True apostolicity is defined by adherence to the gospel, not by external markers or traditions. Our faith needs to be grounded in the apostolic gospel rather than human traditions or leaders.

Application points:

Galatians 1:2 underscores the importance of guarding against false teaching. Believers must remain vigilant in upholding the truth of justification by faith alone, resisting the temptation to add human works or traditions to the gospel. Churches must be willing to confront error, even at the risk of discomfort or conflict.

Paul’s inclusion of "all the brothers" highlights the role of community in preserving doctrinal purity. Churches should cultivate a culture of mutual accountability, where leaders and members alike are committed to upholding the truth of the gospel.

The Galatians’ rapid departure from the gospel serves as a warning against complacency. Churches and individuals must remain rooted in Scripture and continually examine their beliefs and practices in light of the gospel. Faithfulness to Christ requires ongoing vigilance and humility.

Ver 3. Grace to you and peace from God the Father and our Lord Jesus Christ,

Paul's greeting in Galatians 1:3—"Grace to you and peace from God our Father and the Lord Jesus Christ"—serves as a compact theological declaration that encapsulates the essence of the gospel. It simultaneously addresses the Galatians' spiritual crisis and establishes the themes that dominate the epistle: grace, peace, and the divine initiative in salvation. This opening "prayer-wish," as identified by scholars, is not merely formulaic but functions as a liturgical invocation, reflecting Paul’s pastoral heart and theological focus. As noted in the transcript, Paul begins by invoking grace and peace, gifts that are foundational to Christian life, flowing from God the Father and the Lord Jesus Christ.

The Greek term charis (χάρις), rendered as "grace," is a central term in Paul’s theology, referring to God's unmerited favor. It conveys the idea of a benevolent gift given without regard to the recipient's worthiness. But that grace is even more than just undeserved favor—it is favor bestowed upon the ill-deserving. In its biblical usage, charis reflects the dynamic action of God extending His kindness toward sinners, a reality vividly described in Romans 4:4-5, where Paul contrasts wages earned through works with the free gift of grace received through faith. Grace, therefore, is entirely opposed to any concept of merit, a key distinction in Paul's defense of justification by faith alone.

Paul's invocation of grace finds its antecedent in the Aaronic benediction (Numbers 6:24-26), where the priestly blessing includes the petition, "The Lord make His face shine upon you and be gracious to you." This connection indicates that Paul is drawing on the Old Testament to emphasize the continuity of God’s gracious dealings, now fulfilled in Christ. While the Aaronic blessing sought God's gracious presence for Israel, Paul applies this grace universally to the Galatian believers, a diverse body of Jewish and Gentile Christians.

The Galatian crisis revolved around the false teaching of the Judaizers who insisted on adherence to Mosaic law as a prerequisite for salvation. Paul's salutation of grace underscores the divine initiative in salvation, which stands in stark contrast to the works-based righteousness advocated by his opponents. This appeal to grace dismantles any attempt to mix human effort with divine gift. Grace is the cornerstone of the gospel, uniting all believers under the one true gospel of Christ and excluding boasting in human achievement (Ephesians 2:8-9).

Peace (eirēnē), flowing from grace, signifies the restoration of a broken relationship between humanity and God. This is not merely a subjective feeling but an objective reality grounded in the atoning work of Christ. Peace is the natural outflow of justification. Romans 5:1 supports this, declaring that believers have peace with God as a result of being justified by faith.

In Romans 5:1, Paul explicitly connects justification by faith with peace: "Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ." This peace is not merely a temporary absence of conflict but the assurance of reconciliation with God. Peace is a divine gift that follows the believer's justification and is sustained by grace. It is a present reality for believers that is grounded in Christ’s redemptive work.

For the Galatians, peace was threatened by the divisive influence of the Judaizers, who sought to impose the Mosaic law on Gentile believers. Paul’s invocation of peace is both a theological affirmation and a pastoral appeal. By emphasizing peace as a gift from God and Christ, Paul redirects the Galatians from the strife caused by false teaching to the unity and harmony that the gospel produces.

Practically speaking, Paul’s experience of tribulation (Romans 5:3-5) demonstrates that peace with God equips believers to endure trials with hope and perseverance. This message is particularly relevant for the Galatians, who were caught in the tension between their newfound faith and the legalistic pressures of the Judaizers.

Paul’s reference to Jesus as "the Lord" (κυρίου) not only affirms His sovereignty but also highlights His role as the mediator of grace and peace. This mediatorial role is further elaborated in verse 4, where Paul describes Christ as the one "who gave Himself for our sins to rescue us from this present evil age." Christ’s sacrificial death is the means by which grace and peace are secured, fulfilling the Old Testament promises and establishing a new covenant.

Paul’s greeting is a "prayer-wish," a term used by scholars to describe his pastoral invocation of blessings upon his readers. This salutation is not a mere formality but a heartfelt appeal for God’s grace and peace to be manifest in the lives of the Galatians. By framing his letter in this way, Paul sets the tone for the theological and pastoral concerns he addresses throughout the epistle.

Paul’s invocation of grace and peace serves as a unifying message for a community divided by ethnic and theological tensions. This greeting reflects the inclusivity of the gospel, which brings together Jews and Gentiles as one people under Christ. This unity is a central theme in Galatians, particularly in Paul’s declaration that "there is neither Jew nor Greek... for you are all one in Christ Jesus" (Galatians 3:28).

Paul’s salutation contrasts sharply with the message of the Judaizers, who sought to undermine the gospel of grace by imposing legalistic requirements. By invoking grace and peace, Paul reaffirms the gospel's foundation in God’s unmerited favor and its transformative power to bring peace. This contrast is evident in the subsequent verses, where Paul pronounces anathemas on those who preach a different gospel (Galatians 1:6-9).

Paul’s greeting reveals his deep pastoral concern for the Galatians. Despite their wavering, he addresses them with the hope that they might return to the true gospel. Paul’s invocation is a prayer for their restoration, demonstrating that even in the face of their error, he desires their salvation and spiritual well-being.

The salutation attributes grace and peace equally to “God our Father and the Lord Jesus Christ.” The use of the single preposition "from" (apo) governs both divine names, demonstrating the shared source of these blessings. This grammatical structure places Christ on par with the Father, highlighting their unity in essence and function.

For a Jew steeped in the Shema (Deuteronomy 6:4), identifying anyone other than Yahweh as the source of divine blessings would be blasphemous unless that individual shared in Yahweh's identity. By invoking Christ alongside the Father, Paul unequivocally asserts Christ’s deity.

Only a divine being can bestow the unmerited favor of grace and the reconciliatory peace described in Paul's epistles. Paul’s prayer-wish for these blessings to flow from Christ affirms His ability and authority to act as the source of divine gifts. This reinforces the doctrine of Christ’s sufficiency and His exclusive role in the economy of salvation.

Victorinus elaborates that “if it is through Christ, nothing further ought to be sought.” This reflects the principle of solus Christus (Christ alone), central to Pauline theology. Paul’s appeal to Christ’s sufficiency underscores that salvation is a complete work of God, leaving no room for human additions.

Moreover, Paul’s invocation of Christ as an act of divine worship. In Jewish theology, invocation (calling upon the name of the Lord) is a prerogative reserved for Yahweh. For Paul to direct such language toward Christ indicates his belief in Christ’s divine status.

This is consistent with New Testament practices. In Acts 7:59-60, Stephen prays directly to Jesus, and in 1 Corinthians 1:2, Paul describes Christians as those who “call upon the name of our Lord Jesus Christ.” Both examples reflect a continuity with the Old Testament motif of invoking Yahweh while identifying Jesus as the recipient of such prayers.

Ver 4. who gave himself for our sins, that he might deliver us out of this present evil age, according to the will of our God and Father—

This verse, though nestled within the epistolary introduction, encapsulates the essence of Paul’s gospel. It reveals the voluntary self-giving of Christ, His substitutionary atonement, the eschatological deliverance accomplished through His death, and the Trinitarian foundation of this redemptive act. The themes presented here resonate deeply with Paul’s larger arguments in Galatians and the broader New Testament, positioning Christ’s sacrificial death as the cornerstone of Christian soteriology.

The phrase "Who gave Himself" highlights the voluntary nature of Christ’s atoning death. The reflexive pronoun "Himself" (Greek: ἑαυτὸν) stresses that Christ's sacrifice was self-initiated and not coerced. This is echoed in Jesus' own words in John 10:18: "No one takes it from Me, but I lay it down of My own accord." Here, the New Testament affirms Christ’s active role in His mission of redemption. This voluntary self-offering aligns with the Old Testament sacrificial system, where the unblemished lamb was willingly offered for atonement (Leviticus 1:3).

The voluntariness of Christ’s act underscores His unity with the Father. While some critics of penal substitutionary atonement (PSA) mischaracterize it as pitting an angry Father against a loving Son, Galatians 1:4 dispels such notions. Christ’s self-giving reflects not only His love but also the Father’s. As John 3:16 declares, “For God so loved the world that He gave His only begotten Son.” The unity of purpose within the Trinity in securing salvation is foundational: the Father sends, and the Son gives Himself.

The substitutionary nature of Christ’s sacrifice is explicit in the phrase "for our sins" (Greek: ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν). The preposition ὑπὲρ (huper) denotes representation or substitution, a central concept in Paul’s theology. Christ bore the penalty due to sinners, satisfying the demands of divine justice. This truth is corroborated by 2 Corinthians 5:21, where Paul writes, “He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him.” The legal exchange—Christ taking our sins and imputing His righteousness to us—is the foundation of justification.

The Old Testament foreshadowed this substitutionary work through the sacrificial system. The Day of Atonement, for instance, involved the high priest laying hands on the scapegoat, symbolically transferring Israel’s sins onto it before it was sent into the wilderness (Leviticus 16:21-22). Similarly, Isaiah 53:5-6 vividly portrays the Messiah as the one who “was pierced for our transgressions” and upon whom “the Lord has laid the iniquity of us all.” Galatians 1:4 affirms that Christ fulfills these typologies, offering Himself as the ultimate guilt offering to atone for humanity’s sin.

Some Roman Catholic theologians like Robert Sungenis and Tim Staples deny that Christ bore the legal penalty for sins. However, Paul consistently emphasizes that Christ’s death is a penal, substitutionary sacrifice. Deuteronomy 21:22-23 establishes that those hanged on a tree are under God’s curse—a reality Paul explicitly applies to Christ in Galatians 3:13: “Christ redeemed us from the curse of the law, having become a curse for us.” This underscores the legal framework of Christ’s atonement, where He endures the penalty due to lawbreakers, thereby freeing them from divine condemnation.

The purpose clause, "that He might deliver us from this present evil age," highlights the eschatological dimension of Christ’s atonement. The verb "deliver" (Greek: ἐξαιρέω) conveys the idea of rescue, often used in contexts of liberation from peril or bondage (cf. Acts 7:34). Paul presents Christ’s death as an act of cosmic rescue, delivering believers from the dominion of sin and Satan, which characterizes "this present evil age."

This age, in Paul’s worldview, is marked by corruption, idolatry, and hostility toward God. It is under the dominion of “the god of this world” (2 Corinthians 4:4) and stands in contrast to the age to come inaugurated by Christ. By His death and resurrection, Christ not only secures individual salvation but also initiates the overthrow of this present evil order. The cross thus becomes the decisive event through which believers are transferred from the domain of darkness into the kingdom of God’s Son (Colossians 1:13).

Paul’s eschatological framework is further illuminated by the Christus Victor motif, which emphasizes Christ’s victory over Satan, sin, and death. This triumph is intrinsically linked to PSA. In Colossians 2:14-15, Paul states that Christ disarmed the powers and authorities by canceling the certificate of debt that stood against us. The nullification of sin’s legal demands is the basis for Christ’s victory over the spiritual forces that held humanity in bondage. These two truths go hand in hand.

The phrase "according to the will of our God and Father" anchors Christ’s atoning work in the divine will. The Father’s role in the atonement is often misunderstood or caricatured in critiques of PSA. However, Galatians 1:4 presents the atonement as the fulfillment of the Father’s gracious purpose. This echoes passages like Isaiah 53:10, which declares, “Yet it was the will of the Lord to crush Him; He has put Him to grief.” The Father’s will is not one of vindictive wrath but of redemptive love, aimed at reconciling sinners to Himself.

The Trinitarian harmony in salvation is evident throughout Scripture. The Father sends the Son (John 3:16), the Son willingly lays down His life (John 10:18), and the Spirit applies the benefits of Christ’s work to believers (Romans 8:11). Far from presenting a divided Godhead, the doctrine of the atonement showcases the unified action of Father, Son, and Spirit in the economy of salvation.

This unity also dispels critiques of PSA that portray it as a "cosmic child abuse" model, where the Father imposes suffering on an unwilling Son. Instead, the Father’s sending, the Son’s self-giving, and the Spirit’s application of redemption demonstrate a collaborative divine act of love and justice.

The mention of Pontius Pilate in the Apostles’ Creed—“suffered under Pontius Pilate”—is not incidental. It underscores that Christ’s death occurred within the context of Roman jurisprudence, highlighting His condemnation by an earthly judge. This judicial process reflects God’s ordained means of executing wrath through human agents, as seen in passages like Romans 13:4, which describes civil authorities as “God’s servant, an avenger who carries out God’s wrath on the wrongdoer.”

Christ’s trial before Pilate fulfills this divine pattern, as Jesus, though innocent, is condemned as a criminal. This legal condemnation underscores the substitutionary nature of His death: the righteous one suffers the penalty deserved by the unrighteous. The Heidelberg Catechism captures this beautifully, stating that Christ “though innocent, was condemned by an earthly judge, and so freed us from the severe judgment of God.”

The biblical evidence provided thus far addresses the claim that PSA is a Reformation innovation, but patristic evidence can be cited to the contrary as well. Early church fathers affirmed key elements of PSA, even if they did not use the exact terminology. Irenaeus speaks of Christ offering His life as a ransom, satisfying divine justice (Against Heresies, Book 5). Athanasius, in On the Incarnation, describes Christ bearing the penalty of death on behalf of humanity. Gregory of Nazianzus emphasizes that Christ’s sacrifice fulfilled the demands of divine justice (Oration 45). These writings demonstrate that the foundational principles of PSA—substitution, satisfaction of divine justice, and deliverance from sin’s penalty—were integral to early Christian theology.

Just to cite a few more to put the claim to rest completely, Clement of Rome speaks of Christ’s blood as precious and given "for our salvation." He ties sin to death and identifies Christ’s suffering as redemptive, demonstrating the penal substitutionary nature of the atonement. Justin Martyr connects the curse of the law (Deuteronomy 21:23) to Christ’s death, emphasizing that He bore the curse due to sinners. Eusebius of Caesarea explicitly states that Christ "suffered a penalty He did not owe but which we owed," a direct affirmation of PSA.

This doctrine of the "great exchange" was articulated in the Epistle to Diognetus. The concept that Christ bore the sins of humanity and imputed His righteousness to believers. This is the foundation of justification: because Christ legally bore the penalty for sin, believers are declared righteous before God. This exchange—Christ’s righteousness for our sin—is the essence of the gospel and reflects the substitutionary nature of the atonement.

Alternative atonement theories, such as the moral influence theory, emphasize Christ’s death as an example of love but neglects its judicial implications. However, the uniqueness of the cross lies in its dual role as a demonstration of love and a satisfaction of justice. Without the penal element, the moral significance of Christ’s sacrifice is undermined because it fails to address the guilt and legal standing of sinners before a holy God as Romans 3:26 indicates: "It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus."

Further, we can see the eschatological framework Paul is working in. Christ’s atoning work is not only a personal rescue from sin but also liberation from the dominion of this age. By His death and resurrection, He has inaugurated the age to come, bringing believers into its life and reality even while they remain physically present in this world. This is known as the tension between the "already" and "not yet" aspects of salvation. While believers remain in the physical world, they spiritually belong to the age to come.

Believers are already experiencing the age to come. Eternal life, often spoken of as a future reality (e.g., John 3:15-16), is also a present possession for believers (John 5:24). Believers are said to have "passed out of death into life." Adoption as children of God is both present and future. Romans 8:15-23 highlights that believers are already adopted, crying out "Abba, Father," yet they await the full manifestation of their adoption, which is the redemption of their bodies. Ephesians 2:6 emphasizes that believers have been "raised up with Him and seated with Him in the heavenly places in Christ Jesus." This spiritual union with Christ allows believers to partake in the realities of the age to come while still navigating the challenges of this present age.

By His death, Christ has defeated the rulers and powers of this age (Colossians 2:15). This victory is linked to the broader theme of cosmic deliverance, demonstrating that Christ’s work is comprehensive, impacting both personal salvation and the broader spiritual realm.

The gift of the Holy Spirit is described as the "firstfruits" (Romans 8:23) and the guarantee of the believer’s inheritance (Ephesians 1:13-14). This gift enables believers to live out the values of the age to come while awaiting its full consummation.

Romans 12:2 exhorts believers not to be conformed to this age but to be transformed by the renewing of their minds. This underscores the importance of aligning one’s thinking with the values of the age to come, rather than succumbing to the corrupted patterns of this world. And, while this present age is marked by suffering and decay, believers look forward to the full realization of their salvation. This hope fuels perseverance and faithfulness, as described in Romans 8:18-25.

In summary, Galatians 1:4 encapsulates the gospel’s power to deliver believers from sin and the dominion of this present evil age. Christ’s work includes but extends beyond individual salvation to cosmic renewal. Believers are called to live in the tension of the "already and not yet," embodying the realities of the age to come while awaiting its full consummation. This eschatological perspective transforms the believer’s worldview, empowering them to resist conformity to this age and live in hope of eternal glory.

Ver 5. to whom be the glory forever and ever. Amen.

Galatians 1:5 is the end Paul’s salutation (1:1–5), a section that deviates significantly from his usual epistolary structure. While Paul’s greetings often include a prayer for grace and peace, as seen in Romans 1:7 and 1 Corinthians 1:3, this salutation uniquely incorporates a theological proclamation of the gospel. Verse 4 highlights the sacrificial work of Christ, who “gave himself for our sins to rescue us from this present evil age, according to the will of our God and Father.” Verse 5 then functions as a response to this proclamation, attributing all glory to God.

The inclusion of a doxology in the salutation is uncharacteristic for Paul and reflects the theological gravity of the situation in Galatia. The false teachings of the Judaizers, which sought to add works of the law to faith in Christ, required Paul to emphasize from the outset the sufficiency of Christ's work and the singular worthiness of God to receive glory. This doxology, therefore, not only expresses Paul’s worship but also anticipates his polemic against the Galatian heresy.

Paul’s doxology resonates with Old Testament expressions of praise, such as Psalm 41:13: “Blessed be the LORD, the God of Israel, from everlasting to everlasting. Amen and Amen.” These doxologies often conclude significant sections of Scripture, marking a response to God’s covenantal faithfulness. Paul’s doxology similarly marks his response to the redemptive work of Christ, which fulfills God’s covenantal promises.

The phrase "to whom be the glory" ascribes all glory to God, emphasizing His supreme worthiness of praise. The Greek term for "glory" (δόξα, doxa) carries connotations of honor, splendor, and divine radiance. This usage echoes the Old Testament concept of God’s kavod (Hebrew for glory), often associated with His manifest presence and unmatched sovereignty (Exod. 33:18; Isa. 6:3). By attributing glory to God alone, Paul underscores the exclusivity of divine worship and denies any human contribution to salvation.

The doxology in Galatians 1:5 parallels similar expressions in Paul’s other writings, such as Romans 11:36: “For from Him and through Him and to Him are all things. To Him be the glory forever. Amen.” These statements emphasize the centrality of God’s glory in Paul’s theology and reflect his consistent practice of concluding theological reflections with worship.

Paul’s emphasis on God’s glory directly counters the theological claims of the Judaizers. By advocating for adherence to the Mosaic law as a means of justification, they effectively sought to share God’s glory by suggesting human effort played a role in salvation. Paul’s declaration rejects this notion, affirming that all glory belongs to God because salvation is entirely His work (Eph. 2:8–9).

This aligns with the Reformation principle Soli Deo Gloria ("Glory to God Alone"). This doctrine asserts that God is the sole recipient of glory in all aspects of creation and redemption. Paul’s emphasis on God’s glory reflects his broader theological conviction that salvation is entirely the work of God, from its initiation in divine election to its accomplishment in Christ’s atonement and application through the Spirit.

By attributing all glory to God, Paul implicitly warns against theological systems that detract from God’s glory by emphasizing human effort. The Galatians are reminded that salvation is entirely of God, leaving no room for boasting (Eph. 2:8–9). This serves as a pastoral challenge to guard against legalism and uphold the sufficiency of Christ’s work.

The phrase for "forevermore" (Greek: aiōnas tōn aiōnōn) is an emphatic expression of eternity. This language reflects the eternal nature of God’s glory and the everlasting scope of His redemptive work. The doxology thus extends beyond the immediate context of Galatians, pointing to the eschatological fulfillment of God’s kingdom, where His glory will be universally acknowledged (Phil. 2:10–11; Rev. 5:13).

The eschatological dimension of "forevermore" also emphasizes that the gospel is not merely a temporal solution to human sin but part of God’s eternal purpose. This stands in contrast to the Judaizers’ focus on temporal observances of the law. Paul’s use of “forevermore” reminds the Galatians that their salvation is secure in Christ, grounded in the eternal will and glory of God.

The verse concludes with “Amen”, a term derived from Hebrew (אָמֵן, meaning “truly” or “so be it”). In Jewish and Christian liturgical traditions, Amen functions as an affirmation of faith and a seal of truth. By including this term, Paul not only expresses his personal conviction but also invites the Galatians to join in this affirmation of God’s glory. The use of Amen emphasizes that doxology is not merely a theological statement but an act of communal worship.

Paul’s doxology reminds believers that true worship arises from a proper understanding of God’s character and works. The gospel truths presented in verses 3–4—God’s grace, Christ’s sacrifice, and the rescue from sin—should inspire worship. This principle challenges modern tendencies to divorce theology from worship, emphasizing that robust theology enriches adoration.