You Can Never Give Too Much Glory To Christ

Having stated that the true Gospel was not from man but from God, Paul makes this assertion:  “I want you to know, brothers and sisters, that the gospel I preached is not of human origin. I did not receive it from any man, nor was I taught it; rather, I received it by revelation from Jesus Christ.” (Galatians 1:11–12, NIV).  From this point to the end of Chapter 2, Paul will be unpacking this position.

"Upon this he standeth, this he urgeth and with an oath confirmeth, that he learned not his Gospel of any man, but received it by the revelation of Jesus Christ. And in that he sweareth, he is constrained so to do, that the Galatians may believe him, and also, that they should give no ear to the false apostles: whom he reproveth as liars, because they had said that he learned and received his Gospel of the Apostles." [1]

When Paul writes that the Gospel he proclaimed was not from any man he is emphasizing that he received it directly and "unmediated" from the Lord Jesus.  ". . .  ἀλλὰ διʼ ἀποκαλύψεως Ἰησοῦ Χριστοῦ." I could say that when I preach the Gospel it is from man, in the sense that I learned it from parents, pastors and ultimately from the apostolic teaching in the New Testament.  But Paul is affirming that he was directly taught by Jesus Christ. This is that very technical use of the word "revelation" ἀποκάλυψις [ap·ok·al·oop·sis]: to disclose truth.  In this case directly from Christ.  

Luther notes that when Paul speaks of Jesus, he is not just calling him an ordinary man, "but that he is both true God and man, when he saith that he received not his Gospel by man." [1]  Luther infers that possibly the accusations against Paul were because at his conversion Ananias taught him.  But Luther counters to suggest the contrary. "Ananias was bid to go and baptise him, to lay his hands upon him, to commit the ministry of the Word unto him, and to commend him unto the Church, and not to teach him the Gospel."

The accusations of the false apostles was very strong.  It was no surprise that the Galatians questioned the authority of Paul.  Luther notes that "Moreover, the matter of justification is brittle: not of itself, for of itself it is most sure and certain, but in respect of us."   The power and prevalence of the Law is so obvious that to us all, in moments of doubt and struggle, the Law easily overpowers the Gospel in our minds.  It is a hard fight.  But we must fight to keep our mind and heart firmly established in the Gospel. Luther recalls his mentor, Johann von Staupitiz who said to him,

"... that this doctrine which thou preachest, yieldeth glory and all things else unto God alone, and nothing unto men: for unto God (it is clear as day) there cannot be attributed too much glory, goodness, &c." [1]

This was of great comfort to Luther.  It is absolutely true and the genuine Gospel robs man of all the glory, wisdom and merit and grants it to Christ of whom we can do nothing.  "We may also more safely attribute too much unto God." [1]

Father, in times of distress and anxiety, especially those that accompany doubt, a gospel framed and given by man would be of little use.  In fact Father to preach a man's gospel to a dying wretched soul would be like dosing the flames of hell with octane. The only solace, the only comfort is a Gospel that comes directly from the Throne-room of Heaven; directly for the Tri-une God, creator of Heaven and Earth; directly from the Lamb of God who takes away the sin of the world.  This is the only message that heals.  How dare we tell someone who is spiritually destitute that they must contribute to their redemption in order to have eternal life?  We would sooner ask deaf and dumb, quadriplegic to now retrieve his own medicine now that his case is stable. God forbid.  The word that we destitute people need is a word from the Living God that says, "Look to My Son and live."  Thank you for that Word.  That Word is the Gospel.  Amen.

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1.  Luther, M. (1997). Commentary on Galatians (Ga 1:11). Oak Harbor, WA: Logos Research Systems, Inc.

Who Gets The Glory?

Galatians 1:9 (NIV)

"⁹ As we have already said, so now I say again: If anybody is preaching to you a gospel other than what you accepted, let them be under God’s curse!"

"Here Paul casteth out very flames of fire, and his zeal is so fervent that he beginneth also almost to curse the angels. . . The Greek word anathema, in Hebrew herem, signifieth a thing accursed, execrable, and detestable, which hath nothing to do, no participation or communion with God." [1] 

Having repeated this denunciation twice Paul is making it abundantly clear that there is only one Gospel and it is a damnable thing to pervert it and preach a different Gospel. Any accusation that Paul's Gospel is pampering mankind is silly.  Luther points out what the true Gospel affirms to show that Paul is certainly not preaching a Gospel to win the affections of man.  He writes,

Neither do we seek the favour of men by our doctrine; for we teach that all men are ungodly by nature, and the children of wrath (Eph. ii. 3). We condemn man’s free-will, his strength, wisdom, and righteousness, and all religion of man’s own devising: and to be short, we say that there is nothing in us that is able to deserve grace and the forgiveness of sins; but we preach that we obtain this grace by the free mercy of God only, for Christ’s sake: for so the heavens shew forth the glory of God and his works, condemning all men generally with their works (Ps. xix. 1 f.). [1]

Paul clearly teaches a Gospel come from God, not man, because he teaches "the things which are of God, saith the Apostle, hereby it may sufficiently appear, that I preach the only grace, the mercy, the goodness and the glory of God." [1]  Paul's desire is to only preach a message that pleases God.  “Am I now trying to win the approval of human beings, or of God? Or am I trying to please people? If I were still trying to please people, I would not be a servant of Christ.” (Galatians 1:10, NIV).

If a Gospel proclamation is man-pleasing then the messenger is discounted as not a servant of Christ. Paul makes this plain.  And "if I would preach the law and circumcision, and commend the strength, the power, and the will of men, I should not be so odious unto them, but should please them." [1]

So here we start to see insight into the essence of a Gospel that comes from God or man; a Gospel that pleases God or pleases man.  The bottom-line is "who gets the glory?"   Is your salvation because of a wise decision on your part; a fortuitous cooperation with the Spirit; and because of your diligence and attention to the things of God?  If so, it is a false Gospel worthy of damnation.

Father, the Gospel of the Lord Jesus that has been preserved and passed to us through men like Paul is a Gospel that flattens my pride.  It is indeed a message of good news that attributes to you all glory and honor.  It's a work that You started before time in the counsels of the Godhead.  It is a work that You Father initiated in Your sovereign and electing love.  It is a work that our Savior purchased on Calvary, by His own blood, for those given to Him by You.  It is a work that was made efficient and effective by the Holy Spirit as He quicken our dead souls.  It is a work that once begun by You, will be finished by You.  My pride and self-glorification is demolished. You get all the glory.

Father we learn in this passage that it is a dangerous thing to rob Your glory -- even a hint of it. It is the most damnable acts to steal Your rightful praise and honor. Wash my conscience and my ego with Your blood that You might not only increase, but hold the supreme place.  Cleanse every word or thought from my vocabulary that would attribute any credit to me.  Grant me the holy boldness to proclaim the true Gospel, the Gospel that please You, the Gospel that men hate.  The Gospel that saves. Amen.

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1. Luther, M. (1997). Commentary on Galatians (Ga 1:8). Oak Harbor, WA: Logos Research Systems, Inc.

It Seems A Light Matter to Mix Gospel With ________________ !

Galatians 1:6–7 (NIV),

⁶ I am astonished that you are so quickly deserting the one who called you to live in the grace of Christ and are turning to a different gospel—⁷ which is really no gospel at all. Evidently some people are throwing you into confusion and are trying to pervert the gospel of Christ.

Luther would want us to discern the tone of the Apostle's concern.  There's a parental concern rather than a mean, vindictive lashing.   "He might have handled the Galatians more uncourteously, and have inveighed against them more roughly after this manner: Out upon this backsliding, I am ashamed of you, your unthankfulness grieveth me, I am angry with you." [1]  

Paul is taken back by how soon these assaults on the Gospel have come and how soon the Churches were falling prey to the false doctrine. "Since that Paul therefore by his own experience may teach us, that congregations which are won by great labour, are easily and soon overthrown, we ought with singular care to watch against the devil ranging everywhere, lest he come while we sleep, and sow tares among the wheat." [1]

The first and most important concern is that these believes are "moving away," "deserting."  The Greek is μετατίθημι [met·at·ith·ay·mee/] which generally infers a change from one place to another place. But Paul's explanation doesn't go to a place, but a Person.  To withdraw from the Gospel is to withdraw from Christ. "Alas how lightly do you suffer yourselves to be withdrawn and removed from Christ, which hath called you, not as Moses did, to the law, works, sin, wrath and damnation, but altogether to grace!" [1]

This is in fact another Gospel, which is no gospel. These people were perverting the Gospel.  Luther writes, "Mark here diligently, that every teacher of works and of the righteousness of the law, is a troubler of the Church and of the consciences of men . . . Now, the cause why he setteth himself so sharply against them, calling them the troublers of the churches, is for that besides faith in Christ, they taught that circumcision and keeping of the law was necessary to salvation." [1]

Here's the point: "It seemeth to be a light matter to mingle the law and the Gospel, faith and works, together; but it doth more mischief than a man’s reason can conceive, for it doth not only blemish and darken the knowledge of grace, but also it taketh away Christ with all his benefits, and it utterly overthroweth the Gospel, as Paul saith in this place." [1]

What a dire warning to us today.  We do not add sacraments as some would.  We do not add works and obedience as some would.  We do not add second works of grace or fanatical experiences as some would.  It is solus Christus.

Father we see that any adding to the Gospel of Your free grace, the Gospel of Jesus Christ moves us from the true Gospel and from the true faith; but it also removes us from the true and genuine Christ.  Now I see why Paul marveled about this.  Now I see Paul's concern.  We cannot tweek, we cannot amend, we cannot re-frame the true Gospel.  It stands sufficient and complete even as our Lord is perfect.  This is His Gospel. What God has joined let no one tear apart. Father today I set my feet on faith alone in Christ alone and yet even as I pray this way I realize that I cannot establish that any more than I can save myself.  So I pray, Father, establish my heart firmly in the truth of the Gospel, the truth of Christ alone. For His glory and fame. 

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1.  Luther, M. (1997). Commentary on Galatians (Ga 1:6). Oak Harbor, WA: Logos Research Systems, Inc.

The Source of True Assurance

Galatians 1:3–5 (NIV)

³ Grace and peace to you from God our Father and the Lord Jesus Christ, ⁴ who gave himself for our sins to rescue us from the present evil age, according to the will of our God and Father, ⁵ to whom be glory for ever and ever. Amen.

In Luther's commentary he reminds us that the "grace and peace" offered by Paul in the name of our glorious Savior is co-joined to the theme of the epistle. "And these two words, grace and peace, comprehend in them whatsoever belongeth to Christianity. Grace releaseth sin, and peace maketh the conscience quiet." [1]  This, he would argue is the sum total of true Christianity and the necessary effect of true justification.  The forgiveness of sins is not of works or merit. It is of grace; and the peace of conscience that the world cannot give only comes through a righteousness not of our own. 

These are simple words but they are also the very stronghold of our assurance in times of temptation and trouble.  For in times of doubt "to be certainly persuaded in our hearts, that by grace alone, all other means either in heaven or in earth set apart, we have remission of sins and peace with God" [1] is are most strenuous battle.  But, Luther says,

"But in affliction and in the hour of death, the grace and favour of the world cannot help us, they cannot deliver us from affliction, despair and death. But when the grace and peace of God are in the heart, then is a man strong, so that he can neither be cast down with adversity, nor puffed up with prosperity, but walketh on plainly and keepeth the highway. For he taketh heart and courage in the victory of Christ’s death; and the confidence thereof beginneth to reign in his conscience over sin and death; because through him he hath assured forgiveness of his sins: which after he hath once obtained, his conscience is at rest, and by the word of grace is comforted." [1]

As we look at the text, why does the Apostle write, “Grace and peace to you from God our Father and the Lord Jesus Christ” (Galatians 1:3, NIV)?  Again we are given such help from this phrase.  The mysteries and incomprehensibility of God the Father is at best stunning.  And as to the issue of salvation and the assurance of that salvation, we might wonder how we are to embrace such grace and peace.  Paul reminds us to look to the Son ... look to Jesus.  This is not to divide the Godhead for indeed both are God.  But it is as we look to Jesus that we find the basis of our justification. "Whensoever thou hast to do therefore in the matter of justification, and disputest with thyself how God is to be found that justifieth or accepteth sinners: where and in what sort he is to be sought; then know thou that there is no other God besides this man Christ Jesus." [1]

Again, this is not to say that we are looking at two gods.  No, for the Apostle shows us that grace (forgiveness of sin) and peace of conscience flow from both the Father and the Son because they are co-equal, both God, very God.  And both mercies come from both the will of God and the will of Christ Jesus.  

The goal of justification is then summarized: “... to rescue us from the present evil age . . ..” (Galatians 1:4, NIV)  The Lord "gave Himself" to accomplish this. "The force and power of sin is set forth and amplified exceedingly by these words: 'Which gave himself for our sins.' Therefore here is to be marked the infinite greatness of the price bestowed for it, and then it will appear evidently that the power of it is so great, that by no means it could be put away, but that the Son of God must needs be given for it." [1]  The weight of our sins not only condemns, but it justifies.  Certainly we all stand guilty before God.  His Son came to deliver us from our sins. But we also note that the saving grace is also extended toward all our sins.

There is a sense here that we often overlook.  It is true that we need forgiveness of sins but we also need to be delivered from this evil kingdom.  No human effort can do that.  Only the grace of mercy of the Son of God can take sinners and deliver them from the rule and domain of this kingdom of darkness to the kingdom of Christ.  And this is all accomplished to the ultimate goal of the glory of God.

Any supposed salvation that robs God of His glory, that gives credence to man's effort, man's choices, man's merit robs the credit from God.  ““I am the Lord; that is my name! I will not yield my glory to another or my praise to idols.” (Isaiah 42:8, NIV).

Father there is so much pride-killing, hope reviving truth in these few verse of Your Word that it is hard to let it all sink in, take root and blossom.  Wow!  Incredible grace.  As the Heidelberg Catechism affirms this is our only hope in life and death.  Only You can forgive and deliver and do it all so You get all the glory and I get all the grace. What shall we say to these things, Father? How can we ever say thanks?  All I can think is to say with the Apostle, "Amen, amen, amen and amen!" To God be the glory, great things He hath done."   Praise forever be to You, Lord Jesus.

 

 

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1. Luther, M. (1997). Commentary on Galatians (Ga 1:3). Oak Harbor, WA: Logos Research Systems, Inc.

The Father's Love

Romans 8:31 (NIV)

³¹ What, then, shall we say in response to these things? If God is for us, who can be against us?

Derek Thomas writes,

"Paul's first answer is that we should recall "these things" (v. 31a). But what things? 

• Those who are justified by faith alone are not condemned (Rom. 8:1). God has sent His Son to condemn sin in the flesh (v. 3). 
• Those indwelt by God's Spirit may look forward to a bodily resurrection (vv. 12-14); indeed, 
• Present suffering is temporary and should be endured patiently (v. 25) and viewed as birth pangs anticipating our future bodily resurrection (v. 23). 
• The Spirit witnesses with our spirits as to our adoption and inheritance (vv. 16-17). 
• We are surrounded by a comprehensive providence that ensures the achievement of God's final purpose-our conformity to the image of Christ (vv. 28-30).

Summarizing the entire chapter, Paul can now say: "If God is for its, who can be against us? He who did not spare his own Son but gave him up for its all, how will he not also with him graciously give its all things?" (vv. 31b-32). Our security is grounded in the objectivity of the finished work of Jesus Christ on our behalf. But it is not, initially at least, the love of Jesus that is in Paul's mind; it is the love of the Father who sent Him." [1]


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1. Derek W.H. Thomas. How the Gospel Brings Us All the Way Home (Kindle Locations 888-895). Kindle Edition.

Calling and the Canon

Galatians 1:1–2 (NIV),

"¹ Paul, an apostle—sent not from men nor by a man, but by Jesus Christ and God the Father, who raised him from the dead—² and all the brothers and sisters with me, To the churches in Galatia."

Paul is resoundingly convinced of his calling to the Gospel ministry.  Luther writes, "Wherefore, let the preacher of the Gospel be certain that his calling is from God. And it is expedient, that according to the example of Paul, he should magnify this his calling, to the end that he may win credit and authority among the people, like as the king’s ambassador magnifieth his office and calling." [1]  To be confident and convinced of one's calling to the ministry is to give glory to the call, not the man.

In these opening lines we see him draw a comparison.  There are those called by men; and those called by Jesus.  Now here we must draw a distinction.  It was due the apostles of Christ to be called directly by Him. Not so today or for those other than the Twelve.  Today, "He calleth us all to the ministry of his Word at this day, not immediately by himself, but by other means; that is to say, by man." [1]  

Paul's concern when writing this letter, though, were those who were false apostles.  And his point, as Luther writes is this:  "Calling, therefore, is not to be despised; for it is not enough for a man [one claiming to be an apostle] to have the Word and pure doctrine, but also he must be assured of his calling; and he that entereth without this assurance, entereth to no other end but to kill and destroy." [1]  Luther's instruction is the the enjoining of right doctrine with the certain call is what affirms the apostle.  

Paul unnecessarily attributes his call to "Jesus Christ and God the Father, who raised him from the dead." [2] But in view of the fact that is is facing severe opposition and that his passion for the Gospel of righteousness is profound, he announces with clarity that his call is be the Messiah and the Supreme one who has ultimate power.  "Christ’s victory, then, is the overcoming of the law, of sin, our flesh, the world, the devil, death, hell and all evils: and this his victory he hath given unto us." [3]

One would think that Paul's credentials are more than sufficient. To be sent by the One who is the resurrected Savior is ample evidence.  However he adds, "and all the brothers who are with me." Those fellow servants of Paul are also on side with this Gospel.  "Wherefore we be sure that Christ is present with us, and that he teacheth and speaketh in the midst of us, and in our Church." [3]  Certainly the opinion of men is not the decisive element in a matter.  But one should be wary about promoting a doctrine or scheme that is not been given the nod of approval by good men.   

The churches of Galatia "probably refers to the churches of Pisidian Antioch, Iconium, Lystra, and Derbe." [4]  Luther points out the reality that Paul calls these place the "churches."  In spite of their difficulties and troubles he viewed them as part of the Body of Christ. "Wherefore, the Church is holy even where fantastical spirits do reign, if only they deny not the Word and Sacraments. For if these be denied, there cannot be the Church. Wherefore, wheresoever the substance of the Word and Sacraments remaineth, there is the holy Church . . .." [5]

Father, those men that wrote the New Testament, those men we know as Christ's apostles, were called uniquely and personally by You.  They were taught by You.  Your Spirit reminded them of all that they learned from You and they put it in writing for our sake.  This is what You meant when You told them, “But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you.” (John 14:26, NIV).  And later You said,   “But when he, the Spirit of truth, comes, he will guide you into all the truth. He will not speak on his own; he will speak only what he hears, and he will tell you what is yet to come.” (John 16:13, NIV). These Words of Life are the basis of our life and our doctrine.  We sometimes argue and debate about certain aspects of our great faith, but Father, as long as we have the Word of Truth, rightly interpreted and rightly taught in our churches we can trust You to lead us and guide us.  You may even send some 'Pauls' to correct us.   Thank You Father for such mercy.  That you for Your inspired Word.  Amen.

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1. Luther, M. (1997). Commentary on Galatians (Ga 1:1). Oak Harbor, WA: Logos Research Systems, Inc."

2. The Holy Bible: English Standard Version. 2001 (Ga 1:1). Wheaton: Standard Bible Society.

3. Luther, M. (1997). Commentary on Galatians (Ga 1:1). Oak Harbor, WA: Logos Research Systems, Inc.

4. Crossway Bibles. (2008). The ESV Study Bible (2245). Wheaton, IL: Crossway Bibles.

5. Luther, M. (1997). Commentary on Galatians (Ga 1:2). Oak Harbor, WA: Logos Research Systems, Inc.

A 'Christianly' View of the Law.

Luther observes that within this realm of discussion there are really only two kinds of righteousness. There is no third alternative. "He that teacheth that men are justified before God by the observation of the law, passeth the bounds of the law, and confoundeth these two kinds of righteousness, active and passive, and is but an ill logician, for he doth not rightly divide." [1] The active righteousness is coupled with notions of "law and works" and applies to the 'old man' while the passive righteousness is coupled with "forgiveness and mercy" and applies to the 'new man'.  The reason that the law is contrary to grace is the the end of the Law is found in Christ. (“Christ is the culmination of the law so that there may be righteousness for everyone who believes.” (Romans 10:4, NIV))

Does Luther dismiss the necessity of obedience and good works?  No!  Here he uses an analogy:

"But as the earth bringeth not forth fruit except first it be watered and made fruitful from above . . .  even so by the righteousness of the law, in doing many things we do nothing, and in fulfilling of the law we fulfil it not, except first, without any merit or work of ours, we be made righteous by the Christ righteousness, which nothing appertaineth to the righteousness of the law, or to the earthly and active righteousness." [1]

Luther's point is that we contribute nothing -- absolutely nothing to our salvation.  The end of the matter is that as per the Law we are all sinners; but in relation to Christ we are justified.  "When I have this righteousness reigning in my heart, I descend from heaven as the rain making fruitful the earth: that is to say, I come forth into another kingdom, and I do good works, how and whensoever occasion is offered." [1]

Luther hints in this prologue of pastoral concern for those who lack assurance.  When we learn to treat the Law, 'christianly' we will see Christ as the completion and fulfillment of the Law, in our place.  But the gaining of passive righteousness does not render the true believer passive in righteous deeds. Indeed it becomes the ground and the energy for good works.

Father, I am so often reminded of the truth that about from Jesus we can do nothing.  Whether I am discussing salvation or even the Christian life, it proves to be true over and over again.  Christ is all in all. As a plot of dead ground I can no more bring forth a crop than a corpse can self-resurrect.  And even as one who receives the seed of the Word and the empowering rain of the Spirit, only this nurture and care from Heaven can possibly bring out anything of value in my life.  Father, I am in Christ because of You; and anything I do that gives you even the hint of glory is because of You.  Today I yield to the precious and indispensable work of the Spirit.  In this day no matter what I face, flow your grace through me, that others would see Christ.  All for His glory that He might be all in all.  Amen.






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1. Luther, M. (1997). Commentary on Galatians. Oak Harbor, WA: Logos Research Systems, Inc.