The opening address is remarkable for its singularity. “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.” He is careful to assert his apostleship and the source of it, the Judaizing teachers of his day invariably calling it in question while seeking to undermine the doctrine of free grace (2 Cor. 11-13). It was an offense to such that Paul had not received his commission from the twelve and from Jerusalem. So petty and narrow is the human mind that it is slow to enter into the breadth of God's thoughts and the divine sovereignty of His action. These men would have had Christianity revolve around Jerusalem as a center, and would have supplemented faith in Christ with circumcision and the ordinances of the law. But God's thoughts are not as men's thoughts. Christianity is no mere branch of Judaism (which had a divinely selected earthly center), but a totally new order of blessing, founded upon the work of Christ, having its seat in heaven, where Christ sits as the glorified Head at the right hand of God.
It was true that Paul had not been called from Jerusalem. He was called to both grace and apostleship near Damascus, and when sent forth to evangelize the Gentile world, it was from Antioch. Thus early did God break in upon successional order. Therefore, while asserting his apostleship, he adds, “not of men, neither by man.” He sets man aside, as either the source or the channel of ministry. The source of all ministry is the risen Christ. “When he ascended up on high, he led captivity captive, and gave gifts unto men. And he gave some apostles,” &c. (Eph. 4). Here there is no room either for official men or the church. The authority of the former is in every case pretended, not real, while the latter has no place, according to scripture, save as a receiver of all the blessing. It is an infringement of the rights of Christ for either to step in between Himself and His servants. Yet how general is the departure from scripture in this very respect! In what religious body in Christendom could ministry be described as “not of men, neither by man?” Many would probably assert that man is not the source of ministry, but can anyone say that man is not the universally recognized channel? Human authority, in one form or another, is looked for on all sides, ere a man can be regarded as a “regular” minister of Christ. Scripture furnishes no warrant whatever for such a notion, though it be ancient. Laborers are responsible to the Lord alone, Who fits, calls, and gives them to the church.
But here we must distinguish between gift and office. Scripture speaks plainly of elders and deacons. Elders were chosen by the apostles, either personally or by delegate, to care for the spiritual state of the saints locally; deacons were nominated by the assembly to undertake the temporal affairs, as caring for widows, &c. Both classes were apostolically appointed. But this was not for the ministry of the word. It was not an absolute requisite for men of either class to be able to labor in word and doctrine. No doubt, where this was, the laborer was worthy of double honor (Acts 14:23; 6:3-623And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed. (Acts 14:23)
3Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. 4But we will give ourselves continually to prayer, and to the ministry of the word. 5And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch: 6Whom they set before the apostles: and when they had prayed, they laid their hands on them. (Acts 6:3‑6), 1 Tim. 5:1717Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and doctrine. (1 Timothy 5:17)).
But ministry, if Scripture is to be followed, is free, those who have received gifts being responsible to the Lord Jesus to exercise them. Good doctrine, not official appointment, was to be looked for (compare 3 John). When Apollos went to Ephesus, it was not his ordination that was inquired into, but his doctrine; and having approved himself there (after godly help), being “disposed to pass into Achaia, the brethren wrote exhorting the disciples to receive him” (Acts 19). And when at a later date, Paul greatly desired him to go to Corinth, it was not at all his will to go at that time (1 Cor. 16:1212As touching our brother Apollos, I greatly desired him to come unto you with the brethren: but his will was not at all to come at this time; but he will come when he shall have convenient time. (1 Corinthians 16:12)). Liberty prevailed all round in apostolic days when the truth was held fast, as the apostle himself records.
Paul was not alone in his earnest protest to the Galatians, He adds, “and all the brethren which are with me.” This was to silence objectors. 2 Cor. 11; 12 shows what base insinuations his opponents could throw out. Therefore he is careful to show that what he wrote was with the fall concurrence of all who were associated with him in the work. He briefly addresses them as “the churches of Galatia.” He does not add, “beloved of God,” as to the Romans, nor “to them that are sanctified in Christ Jesus,” as to the Corinthians. It is the shortest possible address, unlike the general style of the affectionate apostle. How could it be otherwise? The souls were trifling with the very foundations of Christianity; what could he say for them? “I stand in doubt of you,” he says farther on. Nothing was more serious, in his judgment, than to turn to the law after confession of faith in Christ, still his heart was towards them. If he was not so expressive as usual, he coup wish most unfeignedly “Grace to you and peace from God the Father, and from our Lord Jesus Christ.” This word is specially important, if only because of its constant repetition in the New Testament. But the Galatians could not enjoy either grace or peace while they trafficked with law. These are the precious fruits of the work of Jesus, and for the enjoyment of our souls day by day.
But the apostle adds of our Lord Jesus, “who gave himself for our sins, that he might deliver us from this present evil world (age), according to the will of God and our Father: to whom be glory forever and ever, Amen.” What more could He give for our sins than Himself, and what else would have availed? He bare the sins of the many, and they are gone, cast into the depths of the sea. But was the putting away of sins the only object of His work? Nay, there is more, “That he might deliver us from this present evil world.” Is it strange that such a word should come in here? By no means. It was needed urgently in Galatia. To follow the law is an aspect of worldliness, however startling it may sound to some. Law was given to correct and restrain flesh, and to direct man viewed as living in the world. But the Christian has died and is risen; so that Paul could say, “Why as though living in the world?” &c. (Col. 2:2020Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances, (Colossians 2:20)). Where this is understood, the heart is proof against legalism, because it enjoys a heavenly Christ as its only object. If the Galatians ever knew this, they were letting it slip.
The apostle expresses his astonishment at their early declension from the truth. “I marvel that ye are so soon removed from him that called you in the grace of Christ unto a different gospel; which is not another; but there be some that trouble you, and would pervert the gospel of Christ.” Theirs was not gradual decay after long years of profession, but a very sudden turning aside. How could they be so fickle? To turn now to law was to turn from God. He had called them by Paul to grace, not law. Time was, when to follow the law was to walk with God. But faith is come, and those who were under the schoolmaster are so no longer. For Gentiles, after profession of faith in Christ, to turn to law, is to turn from God. No wonder the apostle stood in doubt of the Galatians! But he would not admit that it was another gospel. There were no glad tidings different from those preached by him with the Holy Ghost sent down from heaven. It was a perversion of the gospel of Christ, and the men were troublers, and should bear their judgment.
Paul felt that the foundations were at stake, which made him vehement. “But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.” Faith working by love can speak strongly at times, when the truth of Christ is involved. The apostle would pronounce anathema upon himself if ever he corrupted the gospel committed to his trust.
But it was possible that these Judaisers might seek to persuade the Galatians that they had not received all the gospel and that what they taught was merely supplementary, and what the apostle would have set before them had he remained long enough. This would be plausible, but it is met, “As we said before, so say I now again, if any man preach any other gospel unto you than that ye have received, let him be accursed.” Paul had taught them all, and they had received all: all pretended developments were but error. In speaking so strongly, the apostle had Christ before him, not men. “For do I now persuade men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ.” Paul had not learned the unwholesome principle of our day, that for unity's sake all sorts of error should be tolerated. None could be more careful than he not to unnecessarily wound any, nor could any be more considerate to souls who were slow in their growth in the truth; but when the foundations of Christianity were undermined or attacked, the apostle forgot men, and acted for Christ. An important principle for our souls at the present crisis.