Galatians Chapter 1
Introduction to the Epistle to the Galatians
The Epistle to the Galatians is one of the most foundational books in the New Testament when it comes to understanding the doctrine of justification by faith apart from the works of the Law. Written by the Apostle Paul, this letter boldly defends the true gospel and sharply warns against any attempt to combine grace with legalism.
Author and Background
The Apostle Paul, formerly a zealous Pharisee and persecutor of the church, was dramatically converted on the road to Damascus (Acts 9:1–22). Following his conversion, God called Paul to be the apostle to the Gentiles. Galatians stands out among his letters for its urgent tone and powerful rebuke against false teachers who were leading believers away from the gospel of grace.
Paul planted churches in the region of Galatia during his first missionary journey (Acts 13–14). These churches—likely located in southern cities such as Iconium, Lystra, and Derbe—had embraced the gospel. However, after Paul’s departure, Judaizers infiltrated the region, insisting that Gentile believers must be circumcised and keep the Mosaic Law to be saved. Paul wrote Galatians to confront this distortion of the gospel and to reaffirm that salvation is by grace alone through faith alone in Christ alone.
Date and Audience
The epistle was likely written between A.D. 48 and 50, shortly after the Jerusalem Council (Acts 15), which clarified that Gentile converts were not obligated to keep the Law of Moses. Paul addresses his letter “unto the churches of Galatia” (Galatians 1:2), indicating a circular letter intended to be read among several congregations in the region.
Theological Purpose
Paul’s central purpose in Galatians is to affirm the sufficiency of Christ's atoning work for salvation. The gospel he preached did not come from man, nor was he taught it by the apostles; rather, he received it by direct revelation from Jesus Christ (Galatians 1:11–12).
Throughout the letter, Paul contrasts the bondage of the Law with the freedom found in Christ. He warns that any attempt to add works to the gospel nullifies grace:
“I do not set aside the grace of God; for if righteousness comes through the law, then Christ died in vain.” (Galatians 2:21, NKJV)
He also clarifies that the true children of Abraham are those who believe by faith, not those who rely on works of the Law (Galatians 3:6–9). The Law was a tutor to bring us to Christ, but now that faith has come, believers are no longer under the tutor (Galatians 3:24–25).
Key Themes
Justification by Faith:
“Knowing that a man is not justified by the works of the law but by faith in Jesus Christ…” (Galatians 2:16, NKJV)
Liberty in Christ:
“Stand fast therefore in the liberty by which Christ has made us free…” (Galatians 5:1, NKJV)
The Danger of Legalism:
“Are you so foolish? Having begun in the Spirit, are you now being made perfect by the flesh?” (Galatians 3:3, NKJV)
The Fruit of the Spirit:
“But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self-control…” (Galatians 5:22–23, NKJV)
Relevance for Today
The issues addressed in Galatians are just as relevant now as they were in the first century. The tendency to revert to legalism or attempt to earn God’s favor through human effort continues to plague many churches. Paul’s passionate plea is for believers to rest fully in the finished work of Christ, rejecting any system that adds requirements to the simple gospel of grace.
Galatians reminds us that Christian liberty is not license but the Spirit-enabled ability to walk in holiness, free from the condemnation and demands of the Law.
“If we live in the Spirit, let us also walk in the Spirit.” (Galatians 5:25, NKJV)
Challenging a Different Gospel
Introduction to the Apostle Paul’s Letter to the Galatians
Galatians 1:1–5
1. The Writer and the Readers
Galatians 1:1–2
“Paul, an apostle (not from men nor through man, but through Jesus Christ and God the Father who raised Him from the dead), and all the brethren who are with me,
To the churches of Galatia:”
— Galatians 1:1–2 (NKJV)
a. The Authority of the Apostle Paul
Paul opens the letter by identifying himself as an apostle — not self-appointed, and not commissioned by men or through the authority of human tradition, but divinely called. His apostleship was “through Jesus Christ and God the Father who raised Him from the dead.” In a time when false teachers were undermining his authority, Paul wastes no time in asserting the divine origin of his ministry.
“And He said to me, ‘Depart, for I will send you far from here to the Gentiles.’” — Acts 22:21 (NKJV)
His calling was by Christ Himself (Acts 9:15), not ratified by any human council. Paul makes this distinction early to emphasize that the message he preached carries divine authority. He was a true apostle, commissioned directly by the risen Christ.
“But when it pleased God, who separated me from my mother’s womb and called me through His grace, to reveal His Son in me, that I might preach Him among the Gentiles…” — Galatians 1:15–16a (NKJV)
b. The Recipients: The Churches of Galatia
Paul is not writing to one local body, but to multiple congregations within the Roman province of Galatia. These likely include believers in Antioch of Pisidia, Iconium, Lystra, and Derbe (Acts 13–14). These churches were planted during Paul’s first missionary journey, but soon found themselves under attack by Judaizers who sought to enslave them with the Law.
“I marvel that you are turning away so soon from Him who called you in the grace of Christ, to a different gospel…” — Galatians 1:6 (NKJV)
This regional audience helps explain the urgency and severity of Paul’s tone throughout the letter. This was a church-wide crisis, not an isolated problem.
2. Paul's Apostolic Greeting
Galatians 1:3–5
“Grace to you and peace from God the Father and our Lord Jesus Christ, who gave Himself for our sins, that He might deliver us from this present evil age, according to the will of our God and Father,
to whom be glory forever and ever. Amen.” — Galatians 1:3–5 (NKJV)
a. Grace and Peace
Paul’s greeting begins with two profound theological terms: grace (Greek: charis) and peace (Hebrew: shalom). These are not mere pleasantries; they are the summary of the gospel message. Grace is God's unmerited favor toward undeserving sinners, and peace is the resulting reconciliation with God through Jesus Christ.
“Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ…” — Romans 5:1 (NKJV)
“For by grace you have been saved through faith, and that not of yourselves; it is the gift of God…” — Ephesians 2:8 (NKJV)
Grace and peace flow from God the Father and the Lord Jesus Christ—Paul elevates Christ alongside the Father, affirming the deity and authority of the Son.
b. Christ's Work: “Who gave Himself for our sins”
This is the gospel in one phrase. Jesus Christ voluntarily gave Himself—a substitutionary sacrifice—to rescue us from the penalty and power of sin.
“For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.” — 2 Corinthians 5:21 (NKJV)
“Greater love has no one than this, than to lay down one’s life for his friends.” — John 15:13 (NKJV)
His death wasn’t just martyrdom; it was a deliberate offering for sin. This was the fulfillment of Isaiah’s prophecy:
“And the Lord has laid on Him the iniquity of us all.” — Isaiah 53:6b (NKJV)
c. The Purpose: “That He might deliver us from this present evil age”
The goal of the cross wasn’t only forgiveness — it was rescue and deliverance. Christ died to separate us from the moral corruption and spiritual deception of the current world system, ruled by Satan.
“Do not be conformed to this world, but be transformed by the renewing of your mind…” — Romans 12:2a (NKJV)
“The whole world lies under the sway of the wicked one.” — 1 John 5:19b (NKJV)
Paul is reminding the Galatians that they have been rescued — why return to bondage under the Law or this world’s system?
d. The Cause: “According to the will of our God and Father”
The cross wasn’t Plan B. It was the predetermined will of God. Christ's atonement was eternally purposed in the divine counsel of God.
“He indeed was foreordained before the foundation of the world…” — 1 Peter 1:20a (NKJV)
“Yet it pleased the Lord to bruise Him; He has put Him to grief.” — Isaiah 53:10a (NKJV)
Our salvation was not man's idea. It was God’s sovereign plan—to glorify His own name through the redemption of sinners.
e. The Result: “To whom be glory forever and ever. Amen.”
All of this leads to doxology. The only appropriate response to salvation by grace is the eternal glorification of God. Our lives, our doctrine, and our worship must point to the glory of God alone.
“Whether you eat or drink, or whatever you do, do all to the glory of God.” — 1 Corinthians 10:31 (NKJV)
“Blessing and honor and glory and power be to Him who sits on the throne, and to the Lamb, forever and ever!” — Revelation 5:13b (NKJV)
Summary and Application
Paul opens this letter with a firm defense of his authority and a clear proclamation of the gospel: Christ gave Himself for our sins to rescue us from this world’s evil system—all according to the will of God. The Galatians were in danger of abandoning the gospel, and Paul wastes no time reminding them: the gospel is not man-made. It is God-ordained.
This truth remains vital today. Many still attempt to mix law with grace, or man’s works with God’s mercy. Paul’s message is timeless:
Salvation is by grace alone, through faith alone, in Christ alone, to the glory of God alone.
B. The Danger of a Different Gospel
Galatians 1:6–9
1. Paul's Amazement at Their Departure
Galatians 1:6
“I marvel that you are turning away so soon from Him who called you in the grace of Christ, to a different gospel.” — Galatians 1:6 (NKJV)
a. “I marvel that you are turning away so soon…”
Paul is not only alarmed — he is astonished. His words carry a tone of shocked dismay. What startled him was not merely that the Galatians were abandoning the gospel, but that they were doing so quickly, after having so recently received it. They had barely been established in the truth before defecting.
This urgent rebuke is unique among Paul's epistles. Elsewhere, Paul begins with expressions of thanksgiving and encouragement (Romans 1:8, Philippians 1:3, 1 Thessalonians 1:2), but not here. In Galatians, there is no praise, no commendation — only a pointed rebuke. This underscores the spiritual emergency.
“For I am jealous for you with godly jealousy. For I have betrothed you to one husband, that I may present you as a chaste virgin to Christ.” — 2 Corinthians 11:2 (NKJV)
b. “From Him who called you in the grace of Christ…”
To turn away from the gospel is not merely doctrinal error — it is personal betrayal. Paul doesn’t say they are turning from a creed or a system, but from Him — from God Himself, who had called them by grace, not by works.
“For by grace you have been saved through faith, and that not of yourselves; it is the gift of God.” — Ephesians 2:8 (NKJV)
Their departure was not toward something superior, but rather from Someone glorious — Jesus Christ who had called them into liberty.
c. “To a different gospel”
This so-called gospel was not just a harmless alternative; it was a completely different kind (Greek: heteron euangelion). The gospel they had embraced at first was based entirely on grace — now they were being lured into a system that added human works, namely the Law. Paul draws a clear line between the true gospel and every other imitation.
2. The Nature of This False Gospel
Galatians 1:7
“Which is not another; but there are some who trouble you and want to pervert the gospel of Christ.” — Galatians 1:7 (NKJV)
a. “Which is not another”
The false teachers may have claimed that theirs was merely another “version” of the gospel, but Paul flatly denies it. There is only one true gospel. This was not a variation — it was a counterfeit.
“Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved.” — Acts 4:12 (NKJV)
The word another here is from the Greek allos, meaning "another of the same kind." Paul says this is not that. It's not a slightly different flavor — it's a total corruption.
b. “There are some who trouble you…”
The agents of this false gospel were not innocent bystanders. They were disturbing the churches — sowing confusion, anxiety, and spiritual instability. This was spiritual sabotage. Their teachings did not strengthen the saints, but troubled them — drawing them away from liberty and back into legalistic bondage.
“Beware of dogs, beware of evil workers, beware of the mutilation!” — Philippians 3:2 (NKJV)
c. “And want to pervert the gospel of Christ”
The word pervert (Greek: metastrepho) means to twist or reverse. They weren’t inventing a new religion — they were twisting the existing one. They kept the terminology of the gospel — Jesus, grace, salvation — but redefined the terms. That made their teaching even more dangerous, because it appeared orthodox on the surface.
“Having a form of godliness but denying its power. And from such people turn away!” — 2 Timothy 3:5 (NKJV)
Paul calls it what it is: a perversion. Not evolution. Not improvement. Corruption.
3. A Solemn Curse on False Teachers
Galatians 1:8–9
“But even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed.
As we have said before, so now I say again, if anyone preaches any other gospel to you than what you have received, let him be accursed.” — Galatians 1:8–9 (NKJV)
a. “But even if we, or an angel from heaven…”
Paul declares that even he — or a heavenly being — has no right to alter the gospel. The gospel is not subject to change, even by supposed divine messengers.
“For Satan himself transforms himself into an angel of light.” — 2 Corinthians 11:14 (NKJV)
Modern cults often claim angelic revelations (e.g., Mormonism, Islam), but Paul warns: no matter the source, if the gospel is altered — it is accursed.
b. “Let him be accursed”
This is not casual language. The Greek word anathema means devoted to destruction. Paul is calling down God’s judgment on those who preach another gospel — not just the message, but the messenger as well.
This is not hate speech — it is holy jealousy for the purity of the gospel and the souls of the lost. A corrupted gospel cannot save. It damns. Therefore, Paul pronounces this divine curse without apology.
“For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness…” — Romans 1:18 (NKJV)
c. “As we have said before… I say again”
This repetition underscores the seriousness of Paul’s warning. He is not exaggerating. He is emphasizing. This is not an optional matter. False doctrine is a matter of life and death. The church must not tolerate another gospel.
Application and Exhortation
The danger Paul addressed in Galatia is still very present today. Satan doesn’t always oppose the church with open attacks — he often works through subtle distortions:
A gospel that adds sacraments or rituals to grace
A gospel that redefines repentance or faith
A gospel that prioritizes moralism or prosperity
A gospel that denies substitutionary atonement or the resurrection
Let us take seriously Paul's burden. The true gospel is that Christ died for our sins according to the Scriptures, He was buried, and He rose again the third day (1 Corinthians 15:3–4). That is the gospel that saves.
“For if righteousness comes through the law, then Christ died in vain.” — Galatians 2:21b (NKJV)
If we lose the gospel, we lose everything. And if we add to the gospel, we destroy it.
C. The Divine Source of the Gospel Paul Preached
Galatians 1:10–12
1. Paul’s Gospel Did Not Come from a Desire to Please Men
Galatians 1:10
“For do I now persuade men, or God? Or do I seek to please men? For if I still pleased men, I would not be a bondservant of Christ.” — Galatians 1:10 (NKJV)
a. “Do I now persuade men, or God?”
Paul is addressing motives. The Greek word translated “persuade” carries the idea of seeking approval or favor. Paul is essentially saying, “Am I now trying to win the approval of men, or of God?” The implication is clear: his gospel is aimed at God's approval, not man’s applause.
“Also we speak, not as pleasing men, but God who tests our hearts.” — 1 Thessalonians 2:4b (NKJV)
b. “Or do I seek to please men?”
Paul asks this second rhetorical question to make a point — he is not a man-pleaser. He is not compromising or sugar-coating the gospel to make it more palatable. The false teachers likely accused Paul of removing circumcision and law-keeping to gain Gentile converts. But Paul here draws a clear line: pleasing God and pleasing man are often mutually exclusive.
“Woe to you when all men speak well of you, for so did their fathers to the false prophets.” — Luke 6:26 (NKJV)
In contrast, those preaching a different gospel were trying to gain favor — especially with the Judaizers, by making Christianity more compatible with the Law of Moses. Paul rejects that compromise.
c. “If I still pleased men, I would not be a bondservant of Christ”
This is the key conclusion: you cannot be both a servant of Christ and a servant of man’s opinions. The word bondservant (Greek: doulos) literally means slave — one wholly owned by his master. This is not part-time or voluntary service. Paul is fully surrendered to Christ.
“You were bought at a price; do not become slaves of men.” — 1 Corinthians 7:23 (NKJV)
“No one can serve two masters…” — Matthew 6:24a (NKJV)
Paul’s allegiance to Christ governs everything, including the content of the gospel. He cannot — and will not — alter it to avoid offense.
2. The Gospel Paul Preached Came Directly from God
Galatians 1:11–12
“But I make known to you, brethren, that the gospel which was preached by me is not according to man.
For I neither received it from man, nor was I taught it, but it came through the revelation of Jesus Christ.” — Galatians 1:11–12 (NKJV)
a. “The gospel which was preached by me is not according to man”
Paul is affirming that his message is not manmade theology. It was not the result of philosophy, tradition, or rabbinical training. It was not a human attempt to reach God — it was God’s own message, revealed to man.
“Knowing this first, that no prophecy of Scripture is of any private interpretation.” — 2 Peter 1:20 (NKJV)
This stands in contrast to the false teachers, whose message was clearly according to man — blending law with grace, relying on external conformity rather than inward regeneration.
b. “I neither received it from man, nor was I taught it”
Unlike the other apostles, who were taught directly by Christ during His earthly ministry, Paul’s training came post-resurrection. His knowledge of the gospel was not handed down to him by Peter, James, or John. Nor was it received through Ananias (Acts 9), though Ananias was involved in Paul’s healing and baptism.
c. “But it came through the revelation of Jesus Christ”
The Greek word apokalypsis (revelation) means an unveiling or disclosure of divine truth. Paul’s gospel came through a supernatural revealing — when the risen Christ appeared to him on the road to Damascus.
“But the Lord said to him, ‘Go, for he is a chosen vessel of Mine to bear My name before Gentiles, kings, and the children of Israel.’” — Acts 9:15 (NKJV)
Paul's message was not a human opinion, but a divine revelation. His gospel was centered on Christ’s atoning death, burial, and resurrection — not on works or ceremonial law.
“Moreover, brethren, I declare to you the gospel which I preached to you… that Christ died for our sins according to the Scriptures, and that He was buried, and that He rose again the third day according to the Scriptures.” — 1 Corinthians 15:1, 3–4 (NKJV)
Application: The Gospel’s Source Determines Its Authority
Paul’s gospel was divine in origin, and thus unchangeable. That is why he can pronounce a curse on anyone who alters it. Because if the gospel is from God, no man — not even an apostle or angel — has the right to revise it.
In a world where people are tempted to dilute truth for the sake of tolerance or applause, Paul’s example is critical. We do not have the liberty to adapt the message of salvation to cultural preferences or religious pluralism.
“Forever, O Lord, Your word is settled in heaven.” — Psalm 119:89 (NKJV)
Our charge is the same as Paul’s: preach the gospel of grace without compromise, with full allegiance to Christ, not man.
Galatians 1:13–24 — Paul Proves His Message Did Not Come from Man
“For you have heard of my former conduct in Judaism, how I persecuted the church of God beyond measure and tried to destroy it. And I advanced in Judaism beyond many of my contemporaries in my own nation, being more exceedingly zealous for the traditions of my fathers. But when it pleased God, who separated me from my mother’s womb and called me through His grace, to reveal His Son in me, that I might preach Him among the Gentiles, I did not immediately confer with flesh and blood, nor did I go up to Jerusalem to those who were apostles before me; but I went to Arabia, and returned again to Damascus. Then after three years I went up to Jerusalem to see Peter, and remained with him fifteen days. But I saw none of the other apostles except James, the Lord’s brother. (Now concerning the things which I write to you, indeed, before God, I do not lie.) Afterward I went into the regions of Syria and Cilicia. And I was unknown by face to the churches of Judea which were in Christ. But they were hearing only, ‘He who formerly persecuted us now preaches the faith which he once tried to destroy.’ And they glorified God in me.” — Galatians 1:13–24 (NKJV)
a. Paul’s Past Persecution (v. 13–14)
Paul’s opponents were attempting to discredit his apostleship by saying he had received his doctrine from others, namely the apostles in Jerusalem. But Paul reminds the Galatians of his own past in Judaism—how he persecuted the church of God with violence and zeal. He did not merely oppose Christianity; he actively sought to destroy it. His actions are well documented in Acts 8:1–3 and 9:1–2.
He also notes that he advanced in Judaism beyond many of his peers. His zeal for the traditions of his fathers was unmatched. Paul had no personal motive or desire to change his course. He wasn’t seeking Christ. Quite the opposite—he was trying to eradicate His followers. That makes his transformation all the more dramatic and undeniable. The gospel he came to preach wasn’t the result of gradual study or persuasion—it was a supernatural intervention.
Application: A man so committed to destroying the church would never have turned unless God had sovereignly called and transformed him. This testifies not only to the truth of Paul’s apostleship but also to the power of grace.
b. God’s Sovereign Call (v. 15–16a)
“But when it pleased God…”
These words shift the focus from Paul’s actions to God’s initiative. Paul’s conversion came not by man’s decision or persuasion, but by the pleasure of God. The calling was rooted in God’s eternal plan—not in Paul’s merit. Paul says God had separated him from his mother’s womb, emphasizing that God’s purpose for his life predated his birth (cf. Jeremiah 1:5).
The phrase “to reveal His Son in me” indicates not merely an external revelation but an inward transformation. Christ was not only revealed to Paul but in Paul. This transformation was so complete that Christ would be both the content and character of his ministry.
c. Immediate Obedience, Not Consultation (v. 16b–17)
“I did not immediately confer with flesh and blood…”
Paul emphasizes that he did not seek validation or instruction from any human being—not even from the apostles in Jerusalem. Instead, he went into Arabia and returned to Damascus. The region known as “Arabia” in that time stretched to areas surrounding Damascus. Most likely, Paul spent this time in isolation and communion with the Lord, being taught directly by divine revelation.
His point is clear: his message did not originate from men but was given directly by Jesus Christ.
d. Three Years Later, a Brief Visit to Jerusalem (v. 18–20)
After three years, Paul did go to Jerusalem—not to be instructed, but to become acquainted with Peter. The word used here implies a personal visit, not an academic session or doctrinal exam. He stayed only fifteen days and saw no other apostles except James, the Lord’s brother.
He includes a solemn oath: “Before God, I do not lie.” This underscores the gravity of his claim. The gospel he preached was not from human sources, nor was it altered to fit any ecclesiastical tradition. It was direct revelation from Christ.
e. Obscurity and Reputation (v. 21–24)
Paul then went into the regions of Syria and Cilicia. The churches in Judea did not know him personally. All they knew was the report: “He who formerly persecuted us now preaches the faith which he once tried to destroy.” And their response was not suspicion but glorifying God.
Paul spent years in obscurity. He was not paraded as a celebrity convert. There was no marketing campaign. His ministry developed quietly, under divine guidance. This, too, affirms the authenticity of his calling.
Application: Modern Christianity often rushes to promote high-profile converts. But Paul’s example shows that preparation, obscurity, and personal fellowship with the Lord often precede public ministry.
