This is an updated version of the commentary on Paul's Pericope of Galatians 1:6-9. Become a Patreon to support my efforts and download the PDF document.
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| The Apostle Paul writing a Letter |
The Epistle to the Galatians addresses the controversy over the necessity of adhering to Jewish customs for salvation. Paul vehemently opposes the idea that adherence to the Mosaic law is required for salvation, emphasizing that salvation is through faith in Christ alone. The epistle sheds light on the tension between the new Christian movement and its Jewish roots while defending Paul's apostolic authority. Paul's urgency in addressing the Galatians' drift towards a "different gospel" highlights the dangers of false teachings. The epistle serves as a passionate plea for the freedom and universality of the Christian message. It emphasizes that genuine kinship with Abraham requires faithfully following Christ's teachings, transcending mere ancestral ties.
Introduction
One of the most misinterpreted passages in the Bible is Galatians 1:6-9, which Christian apologists frequently use to assert that Mormonism is "another gospel." However, a closer examination of the context in Galatians 1:6-9 reveals that the Apostle Paul was addressing a specific issue faced by the Gentile Christians in Galatia.
Historically, there's a dispute over whether Paul's epistle was written to the northern or southern region of Galatia. This distinction is crucial because it sheds light on the specific circumstances and challenges faced by the recipients. The epistle's context suggests that the Galatian believers were being influenced by Judaizers, who insisted on adherence to Mosaic laws and traditions for salvation. Paul vehemently opposed this idea, asserting that salvation is through faith in Christ alone, not by works of the law.
In this light, Galatians 1:6-9 is a stern warning against those who were preaching a "different gospel" – one that required adherence to Jewish customs and traditions as a prerequisite for salvation. Paul's forceful language was directed at these false teachers, not at other Christian denominations or belief systems that emerged centuries later. To use this passage as a blanket condemnation of Mormonism or any other faith tradition is a gross misapplication of the text and fails to consider its historical and cultural context.
The importance of understanding to whom this epistle was written cannot be overstated when it comes to grasping the actual historical context that led the Apostle Paul to pen his words to specific peoples and groups. A foundational grasp of the epistle's historical backdrop is crucial before delving into its textual intricacies. While the exact recipients remain a matter of debate – whether the churches of Galatia were in the northern or southern region – one thing is clear: the textual context points to Paul addressing "the Churches of Galatia" (Gal. 1:2). This background is pivotal in comprehending the epistle's essence and Paul's motivations for writing it.
The Epistle to the Galatians sheds light on a pivotal moment in early Christianity, where the scope and boundaries of the faith were being defined. Paul's forceful defense of his apostleship and teachings against those insisting on adherence to Jewish rituals and laws reveals the tension between the new Christian movement and its Jewish roots. His urgency in addressing the Galatians' drift towards this "different gospel" (Gal. 1:6) underscores the ease with which early believers could be led astray by false teachings. This epistle stands as a passionate plea for the freedom and universality of the Christian message, untethered from the constraints of Judaic law, and a stern warning against the insidious spread of apostasy within the nascent Church.
The Epistle of Galatians is a profound work that has been misinterpreted by many modern Christian apologists in their efforts to refute the Restored gospel of Jesus Christ. A careful examination of its historical and doctrinal context reveals that using Galatians 1:6-9 as a proof text against the Latter-day Saint Christian faith is fundamentally flawed. This epistle was written by the Apostle Paul to address specific issues within the Galatian church, particularly the controversy surrounding the necessity of circumcision and adherence to Mosaic law for Gentile converts. Paul's stern warning against preaching a "different gospel" was directed at those who sought to impose Jewish customs and traditions on the Galatian believers, distorting the pure message of salvation through faith in Christ alone. To apply this passage as a blanket condemnation of the Church of Jesus Christ of Latter-day Saints is a gross misinterpretation of its original intent and context.
The Apostolic Authority of Paul under Attack
The first aspect of the Epistle is a direct assault on Paul's apostleship. In his work, "A Critical and Exegetical Commentary on the Epistle to the Galatians," Ernest D. Witt Burton notes that apostolic authority held great significance in the first-century Christian faith communities, as evident in 1 and 2 Corinthians. An apostle wasn't merely a local leader or itinerant missionary; they were divinely commissioned founders of Christian churches with ecumenical jurisdiction within the primitive Christian community. Burton observes that the Judaizers aimed to maintain the Christian movement within a Jewish cultural context, including proselytes from other religions. Thus, they believed an apostle was limited to those appointed by Jesus Christ, undermining Paul's claim to apostleship.
The letter itself furnishes evidence, which is confirmed by 1 and 2 Corinthians, that the apostolic office or function was clearly recognised as one of great importance in the Christian community, and that the question who could legitimately claim it was one on which there was sharp difference of opinion. An apostle was much more than a local elder or itinerant missionary. He was a divinely commissioned founder of Christian churches, indeed, more, of the Christian church œcumenical. With their effort to keep the Christian movement within the Jewish church, including proselytes from other religions, the judaisers naturally associated the contention that the apostolate was limited to those who were appointed by Jesus or by those whom he appointed. With their denial of the distinctive doctrines of Paul they associated a denial of his right to teach them as an apostle. This denial seems to have taken the form of representing Paul as a renegade follower of the Twelve, a man who knew nothing of Christianity except what he had learned from the Twelve, and preached this in a perverted form. This appears from the nature of Paul’s defence of his independent authority as an apostle in the first two chapters of the letter, and indicates that with their theory of a limited apostolate the judaisers had associated the claim that the apostolic commission must proceed from the circle of the original Twelve.
It's a grave mistake to dismiss the authority of latter-day prophets and apostles based on the flawed reasoning employed by certain Christian apologists. Their arguments mirror the misguided stance of the Judaizers, who sought to undermine the apostleship of Paul and others by limiting true authority to the original Twelve. This tactic of discrediting the messenger to invalidate the message is a dangerous ploy. When evangelical Christians accuse Joseph Smith and subsequent LDS leaders of preaching a "different gospel," they're echoing the same erroneous logic used against Paul. Such charges stem from a narrow, exclusionary view that rejects ongoing revelation and modern-day apostles called to guide God's kingdom on earth. Dismissing authorized servants simply because they didn't walk with Christ disregards the Lord's ability to call whosoever, He will declare His word in every age and dispensation.
However, Burton's perspective isn't an isolated one. Martin Luther, a pivotal figure in the Protestant Reformation, delved into this issue through his commentary on Galatians. The Judaizers, who infiltrated the Galatian churches after Paul's departure, sought to undermine his apostolic authority and ministry. Luther astutely observed that these Judaizers boasted of their lineage as descendants of Abraham, claiming to be true ministers of Christ, trained by the original Apostles themselves. This assertion served as a means to bolster their credibility and sway the Galatian Christians away from Paul's teachings. Luther's insights shed light on the tactics employed by these adversaries, who exploited their heritage to assert their superiority and challenge Paul's apostleship. His analysis offers a profound understanding of the dynamics at play and the challenges Paul faced in countering such claims:
In every way they sought to undermine the authority of St. Paul. They said to the Galatians: “You have no right to think highly of Paul. He was the last to turn to Christ. But we have seen Christ. We heard Him preach. Paul came later and is beneath us. It is possible for us to be in error—we who have received the Holy Ghost? Paul stands alone. He has not seen Christ, nor has he had much contact with the other apostles. Indeed, he persecuted the Church of Christ for a long time.”
Envision the profound experience of encountering the resurrected Christ himself, being transformed from a fervent persecutor of the early believers to a devoted follower, chosen and commissioned by the very disciples who walked with Jesus. Imagine the weight of that calling, the sacred responsibility entrusted to you, to preach the Gospel and establish churches, guided by the wisdom imparted through divine revelations.
Now, picture the anguish and indignation that would arise upon learning that your very testimony, the foundation of your apostolic ministry, is being undermined and discredited. The rage would be palpable, a righteous fury ignited within your soul. You can almost hear the impassioned lament of the Apostle Paul, his voice thundering with holy conviction:
I'm utterly enraged by those defectors and their blatant denial of my divine apostolic calling. Their reasoning is a twisted perversion, stemming from their delusional belief that merely being descendants of Abraham entitles them as the sole heirs of Salvation. They arrogantly proclaim that to be saved, one must not only undergo circumcision but also be forcibly adopted into the Judaic religion. This is an outrageous falsehood that spits in the face of divine truth. How dare they impose such restrictive and misguided conditions upon the path to eternal salvation? Their audacity is a direct affront to the sacred teachings I've devoted my life to spreading. These defectors are leading countless souls astray with their venomous lies, and I cannot allow such heresy to continue poisoning the minds of the faithful. Their twisted ideology must be exposed and eradicated before it can cause further spiritual devastation.
How dare they question the validity of my calling? Do they not comprehend the magnitude of what I have witnessed, the transformative encounter that shattered my former existence? I, who once zealously persecuted the followers of the Way, was struck down by the blinding glory of the risen Christ himself. His voice resonated within my very being, setting me apart for this sacred purpose.
Have I not labored tirelessly, enduring countless hardships and persecutions, to spread the truth of the Gospel? Have I not risked everything, even my very life, to establish and nurture these churches? By what authority do they presume to discount the revelations bestowed upon me by the Lord himself?
Let it be known, with unwavering certainty, that my testimony and teachings are not mere fabrications or misguided interpretations. They are the very words of God, entrusted to me through divine providence. I will not remain silent while those who seek to undermine the truth sow seeds of confusion and doubt among the faithful.
Let my voice resound with the authority granted by the One who called me from darkness into his marvelous light. I will refute every false accusation, every attempt to discredit my apostleship, with the unassailable truth that has been revealed to me. The Gospel I preach is not of human origin, but a sacred trust from the Lord Jesus Christ himself. Let no one dare question the authenticity of my calling or the verity of the doctrines I have imparted.
The argument of the Christian Apologist crumbles when using Galatians 1:6-9 as a proof text against the Latter-day Saint Christian faith for claiming it's "another Gospel" and preaching a different Jesus. Firstly, the Jews of the early Christian era believed they were the "Chosen" people solely based on their ancestral descent from Abraham, contrary to The Church of Jesus Christ of Latter-day Saints inclusive teachings. Secondly, these Jews taught that salvation required adherence to circumcision and literal adoption into Abraham's lineage to be considered part of God's chosen – a doctrine wholly absent in Mormonism. Thus, the context of Galatians 1:6-9 directly refutes the first-century Jews' exclusivist beliefs, not the Restored Gospel's universal message of God's love for all His children.
The False Teaching - or "Another Gospel"
Latter-day Saint Christians firmly reject any claim of exclusive Judaic traditions tied to Abraham. Neither the members nor leaders assert being "Abraham's Seed" as the sole bearers of the true gospel message. Instead, they recognize Christ's and Paul's teachings on who truly constitutes the seed of Abraham, as exemplified in John 8:39. In this passage, a discussion between the Jews and Christ unfolds, where the Jews boast of their Abrahamic lineage (v. 33). However, Christ contrasts their actions with Abraham's works, implying that mere genealogical descent doesn't automatically grant them spiritual kinship. The "works of Abraham" likely refer to his unwavering faith and obedience to God, qualities lacking in those enslaved to sin (vv. 34-37). This context illuminates Galatians 1:6-9, where Paul warns against distorting the true gospel, emphasizing that genuine kinship with Abraham hinges on faithfully following Christ's teachings, not just ancestral ties. Latter-day Saints embrace this principle, acknowledging that spiritual kinship transcends bloodlines.
In his masterpiece, "Commentary on John - Volume 1," the esteemed John Calvin, another father of the Protestant Reformation and the founder of Calvinism, delves into the profound depths of John 8:33-39, offering his invaluable insights and commentary. With unwavering conviction, Calvin dissects the meaning behind verse 39 within the broader context of verses 33-39, unveiling the intricate layers of truth embedded within these sacred words.
39. Abraham is our father. This altercation shows plainly enough how haughtily and fiercely they despised all Christ’s reproofs. What they continually claim and vaunt of is, that they are Abraham’s children; by which they do not simply mean that they are the lineal descendants of Abraham, but that they are a holy race, the heritage of God, and the children of God. And yet they rely on nothing but the confidence of the flesh. But carnal descent, without faith, is nothing more than a false pretense. We now understand what it was that so greatly blinded them, so that they treated Christ with disdain, though armed with deadly thunder. Thus the word of God, which might move stones, is ridiculed in the present day by Papists, as if it were a fable, and fiercely persecuted by fire and sword; and for no other reason but that they rely on their false title of “the Church,” and hope that they will be able to deceive both God and man. In short, as soon as hypocrites have procured some plausible covering, they oppose God with hardened obstinacy, as if he could not penetrate into their hearts.
If you were the children of Abraham, you would do the works of Abraham. Christ now distinguishes more plainly between the bastard and degenerate children of Abraham, and the true and lawful children; (“Entre les enfans d’Abraham qui sont bastars et forlignans, et le vrais et legitimes.”) for he refuses to give the very name to all who do not resemble Abraham True, it frequently happens that children do not resemble, in their conduct, the parents from whom they are sprung; but here Christ does not argue about carnal descent, but only affirms that they who do not retain by faith the grace of adoption are not reckoned among the children of Abraham before God. For since God promised to the seed of Abraham that he would be their God, saying, I will establish my covenant between me and thee, and thy seed after thee, in their generations, for an everlasting covenant, to be a God unto thee, and to thy seed after thee, (Genesis 17:7) all unbelievers, by rejecting this promise, excluded themselves from the family of Abraham.
The state of the question therefore is this: Ought they to be accounted Abraham’s children who reject the blessing offered to them in the word, so that, notwithstanding of this, they shall be a holy nation, the heritage of God, and a royal priesthood? (Exodus 19:6; Joel 3:2.) Christ denies this, and justly; for they who are the children of the promise must be born again by the Spirit, and all who desire to obtain a place in the kingdom of God ought to be new creatures. Carnal descent from Abraham was not indeed useless, and of no value, provided that the truth were added to it. For election dwells in the seed of Abraham, but it is free, so that all whom God sanctifies by his Spirit are accounted heirs of life.
Calvin's analysis is a testament to his profound understanding of Scripture and his unwavering commitment to uncovering its essence. He meticulously examines the dialogue between Jesus and the Jews, shedding light on the nature of true freedom and the inherent bondage that stems from sin. Calvin's exposition highlights the stark contrast between the Jews' physical descent from Abraham and their spiritual alienation from the patriarch's faith, emphasizing the paramount importance of embracing the liberating truth of Christ.
Through his incisive commentary, Calvin challenges the notion of mere genealogical lineage as a guarantee of salvation, asserting that true kinship with Abraham lies in the embrace of his unwavering faith and obedience to God's will. With masterful precision, Calvin unveils the profound truth that those who reject Christ, the embodiment of divine truth, are enslaved by sin, regardless of their ancestral ties.
Calvin's elucidation of John 8:33-39 is a clarion call to all believers, urging them to recognize the liberating power of Christ's truth and to reject the shackles of sin that bind the soul. His words resonate with profound wisdom, beckoning readers to embrace the transformative power of faith and to walk in the footsteps of Abraham, the father of the faithful.
Paul is referring to Genesis 15:6 in the Old Testament, where it states, "And he [Abraham] believed in the Lord, and He accounted it to him for righteousness." This verse highlights Abraham's unwavering faith in God's promises, which was the foundation of his righteousness. Paul uses this scriptural reference to emphasize that true righteousness comes not from works or lineage, but from faith in God's redemptive plan, just as Abraham exemplified. By believing God's promise of a Savior, Abraham's faith was credited to him as righteousness, setting the precedent for justification by faith – a central tenet of Paul's gospel message to the Galatians and all believers.
While many interpreters point to Old Testament passages as evidence of salvation by grace, a careful reading reveals these verses discuss believing in God's promises and entering a righteous relationship with the Divine, not justification through works. James 2:21 cites Abraham's obedience in offering Isaac, which tested his faith in God's purpose for such a command. This conflicts with Sola Gratia and Sola Fide, as the Bible presents grace, faith, and obedience as intertwined concepts. Abraham's willingness to sacrifice Isaac demonstrated his faith was rooted in obedience to God's will, not mere intellectual assent. True saving faith necessarily produces good works motivated by grace, not as a means of earning salvation but as evidence of genuine conversion and spiritual rebirth. Separating faith from obedience misunderstands the nature of biblical faith as active trust and loyalty to God.
It is this very reason that some Christian Apologists rely so heavily upon the idea and understanding that because Galatians 1:6-9 talk about a Gospel of Works as being another gospel and therefore cursed by God is reason to condemn the Latter-day Saint Christian faith. However, the reality and truth are, that when we look at the nature of the Gospel of Grace, we see that we're not only called into repentance and embrace the reality of Christ, but that we're to no longer live as we had lived prior to our conversion. Our faith isn't just a belief but a lifelong change to conform our will to following Christ.
The Apostle Paul's warning against a "different gospel" in Galatians 1:6-9 has been used by some Christian apologists to condemn the Latter-day Saint faith. They argue that since the LDS Church teaches the necessity of good works in addition to faith in Christ, it falls under the category of a "gospel of works" that Paul condemns. However, a closer examination of the Gospel of Grace reveals that genuine faith in Christ requires more than mere intellectual assent – it demands a complete transformation of life. True conversion involves not only repentance and acceptance of Christ's reality but also a lifelong commitment to align one's will with Christ's teachings and example. Faith is not just a belief system; it is a daily choice to conform our lives to the path of discipleship.
When we examine the life of Abraham, a profound truth emerges – God's covenant with him extended far beyond the promised heir. It encompassed an innumerable multitude, a spiritual lineage transcending mere physical descent. Christ, confronting the misguided belief of the Jews that Abrahamic ancestry alone secured divine favor, declared that true children of Abraham would emulate his unwavering faith in the promised Messiah, who was none other than Christ himself – the preincarnate Lord of the Old Testament. This revelation illuminates Paul's assertion in Romans: Abram's righteousness stemmed not from ancestry but from his steadfast belief in God's word, a precedent for all who would follow.
What all this means is that when we examine the Apostle Paul's teachings, two fundamental principles emerge: Firstly, salvation does not stem from lineage or ancestral descent. Secondly, salvation cannot be achieved through the performance of any "Works of Righteousness" pertaining to the Law and Circumcision as a means to gain Christ's acceptance. Rather, it is because of Christ's redemption and the saving grace bestowed upon us that we manifest our appreciation and devotion by following in his footsteps. Our faith in Christ bears fruit in the form of good works – a natural outcome of our devotion. As Christ declared, a good tree cannot bear evil fruit, and a bad tree cannot bear good fruit. The Apostle Paul encapsulated this notion succinctly: "By their fruits, ye shall know them." Works are the tangible manifestation of our faith, not the means to attain salvation.
Hence, it is this very reason that those Jewish-Christians who claimed that because they were descendants of Abraham, they were the "promised and chosen" seed of Abraham. Thereby, perverting the Gospel of Christ and teaching the Galatian believers that in order for them to be saved, they had to not do the works of righteousness, but had to embrace the traditions and rituals of the Judaic rights of circumcision and be adopted into the "family lineage" of Abraham in order to be considered the chosen of God. Something that the LDS Faith, Joseph Smith, the Book of Mormon, and the Prophets and apostles of the Church have never; nor, will ever teach and embrace.
This twisted doctrine of salvation through lineage rather than faith in Christ is a grave error that strikes at the heart of the gospel message. The Church of Jesus Christ of Latter-day Saints rightly rejects this heretical teaching, affirming that salvation comes through faith in Jesus Christ, not claims of physical descent. By standing firm on the truth of the gospel, the LDS Faith upholds the essential doctrine of how justification by grace, through our faith in Christ, operates - protecting believers from the insidious false teachings that plagued the Galatian church. It is the heart of the first principle of the Gospel - being Faith. Without faith, we are not able to experience the grace of God in our own lives.
Another crucial aspect regarding the Galatian crisis is the direct challenge posed by the Judaizers to Paul's authority as an Apostle of Jesus Christ. By teaching the Galatian Christians that they must adhere to certain Jewish customs and rituals, the Judaizers effectively discredited Paul's teachings and denied his apostolic legitimacy. They successfully convinced the Galatians that Paul's doctrine was a deviation from the true gospel, a distortion of the message preached by the original Twelve Apostles. This direct assault on Paul's credibility struck at the very heart of his ministry and threatened to undermine the foundations of the Christian faith he had so tirelessly propagated. The Galatian controversy, therefore, wasn't merely a theological dispute; it was a battle for the authority and authenticity of Paul's apostleship and the validity of his gospel message. Resolving this crisis was paramount, for if Paul's authority was rejected, the entire edifice of his teachings and the rapidly spreading Christian movement could crumble.
Circumcision and the Jewish Law
Previously, I discussed the nature of what these Jewish-Christians were teaching the Galatian Christians as to what they believed to be a "true gospel" as opposed to what Paul, the Apostle taught. And the more I think about this, the more I'm starting to realize the similarities between these Jewish-Christians and some of the Evangelical Christians that I dialogue with regarding the teaching and the doctrines of the LDS Faith.
The first thing we noticed, and one of the later things I had discussed in the prior section, is that the "works" these Jewish-Christians were teaching where circumcision and adoption into the Abrahamic line. To these people, belief in the Abrahamic covenant still had a hold upon their mindset and belief system. While embracing this, they assimilated the ideals of the older covenant with that of the newer Covenant of Grace. To understand this, we look to the original twelve whom Christ called into discipleship and later became known as the Apostles. These Jewish-Christians struggled to fully embrace the new covenant, clinging to aspects of the old. Their insistence on circumcision and Abrahamic lineage reveals a failure to grasp the revolutionary nature of Christ's teachings – that salvation comes through faith, not works or bloodlines. This parallel with certain Evangelical perspectives on Latter-day Saint Christian belief illuminates the enduring challenge of letting go of entrenched beliefs to fully embrace new revelations.
All twelve men Christ called to follow him were Jews, hailing from the regions of Judea and Jerusalem. The gospel of Grace, preached by these apostles, stood in stark contrast to the long-held religious traditions of the Pharisees, Sadducees, and Zealots within Jerusalem. Rooted in Jewish idealism, the Jewish-Christians believed the gospel was meant solely for them – God's Chosen People, as promised to Abraham with descendants as numerous as the stars. This conviction led them to integrate their Jewish ideals into the newfound gospel of Christ, ultimately resulting in the preaching of "a different gospel" – a distortion of Jesus Christ's true message.
The doctrine these Judaizers would use to influence the Gentile Christians centered around the belief that Christianity should be built strictly on the basis of the Abrahamic covenant, with the addition of Jesus as the Messiah. They held conservative notions, believing they shouldn't subtract from the Old Testament religion as they interpreted and defined it. In contrast, Peter and Paul differed in their approach. While Peter initially struggled with the idea of preaching to Gentiles, he eventually accepted it after a vision from God. Paul, on the other hand, was a fervent advocate for preaching the gospel to the Gentiles from the outset.
Despite initial skepticism, the original 12 Apostles eventually accepted Paul's missionary efforts and preaching to the Gentiles. As the effects of Paul's evangelistic activity became more evident, the church in Jerusalem realized the extent of his departure from their current views and practices. Biblical commentators appear to suggest that as Paul's message spread, the serious nature of his divergence from the mother church's beliefs became increasingly apparent.
The dissension between Jewish and Gentile Christians regarding circumcision and adherence to Mosaic Law was a pivotal issue in the early Church. It's most likely this reason that necessitated the Council of Jerusalem (Acts 15:1-16:5), where Jewish Christians accused Paul of denouncing Jewish traditions, teachings, and ritual observance of the Law. This conflict culminated in the incident narrated by Paul in Galatians 2:1-10, where the obligation of Gentile Christians to be circumcised was debated. Initially, the Jerusalem apostles urged Paul to conform, at least in Titus' case, to the ultraconservative element's views. However, they were eventually persuaded to support Paul's approach of winning Gentiles to faith in Christ without insisting on circumcision. This decision was crucial in shaping the inclusive nature of early Christianity and its separation from strict adherence to Mosaic Law.
Biblical commentaries stance acknowledges that the Jewish Christians seamlessly blended their grasp of Jewish customs and teachings with their newfound Christian faith. However, they go further to assert that these Jewish-Christians adamantly clung to the concept of attaining salvation through circumcision, a practice deeply rooted in Judaism. This perspective sheds light on the true essence of Paul's words in Romans 2:24 - 3:1, where he addresses the hypocrisy of those who preach the law but fail to uphold it themselves:
For the name of God is blasphemed among the Gentiles through you, as it is written, For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision. Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision? And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law? For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God. What advantage then hath the Jew? or what profit is there of circumcision?
Such interpretation suggests that Paul was likely referring to these Jewish Christians who, despite professing their belief in Christ, remained steadfastly committed to the Jewish rite of circumcision as a means of salvation. This nuanced understanding challenges the conventional view and invites a re-examination of Paul's message within the complex socio-religious landscape of the time.
The understanding of what Paul was relating in Romans 2:2-10 is that salvation is not merely a matter of professing faith, but also living righteously. Paul makes it clear that God will judge people impartially, based on their deeds – whether they've done good or evil. It's not just for Jews, but for Gentiles as well. While grace through Christ saves us from spiritual death, we're still accountable for our actions in this life. A life of righteousness leads to blessings, while a life of unrighteousness leads to anguish and tribulation. Professing Christ as Lord isn't enough; our lives must reflect that profession through righteous living. Paul's message challenges us to embody our faith, not just give it lip service. Our eternal destiny hinges not solely on what we believe, but also on how we live out that belief.
Thus, what we discover is the specific doctrine that Paul is contending against, and that of being circumcised in order to receive salvation and redemption. Yet, Burton is not alone in this understanding of what it was Paul was calling the Galatian believers to turn away from. An understanding of the doctrine that was literally causing the Galatian Christians to apostatize from the gospel Paul preached. The Jamieson, Fausset, and Brown Critical Commentary discusses it in this way:
Judaizing teachers had persuaded the Galatians that Paul had taught them the new religion imperfectly, and at second hand; that the founder of their church himself possessed only a deputed commission, the seal of truth and authority being in the apostles at Jerusalem: moreover, that whatever he might profess among them, he had himself at other times, and in other places, given way to the doctrine of circumcision. To refute this, he appeals to the history of his conversion, and to the manner of his conferring with the apostles when he met them at Jerusalem; that so far was his doctrine from being derived from them, or they from exercising any superiority over him, that they had simply assented to what he had already preached among the Gentiles, which preaching was communicated, not by them to him, but by himself to them {Paley}.
Circumcision had been practiced among the Judaizers as essential to salvation. They insisted that without circumcision, the Gentile converts could not obtain justification and sanctification. This doctrine struck at the very root of the gospel of grace. If circumcision was necessary for justification, Christ's gratuitous sacrifice was superfluous. The Galatians were being misled into combining Judaism with Christianity, thereby leaving the gospel of faith for a mixed system of faith and works. Paul's vehement opposition to this error was absolutely crucial to preserve the truth of salvation through faith alone.
Martin Luther's commentary sheds light on the crux of the issue Paul addressed in Galatians: The Judaizers' insistence that Gentile Christians must adhere to the Mosaic Law, particularly circumcision, to attain salvation. This objection mirrors the dispute recorded in Acts 15, where some believers demanded Gentile converts be circumcised and observe the Law. The Judaizers' stance contradicted the Gospel's core tenet of salvation by grace through faith alone in Christ. Paul vehemently refuted this notion, asserting that salvific righteousness comes not from works of the Law but through belief in Christ's atoning sacrifice. His impassioned defense of the Gospel's purity underscores its paramount importance: adding legalistic requirements undermines the very essence of God's gracious provision of redemption through Christ's finished work on the cross.
The more one delves into this epistle, it becomes evident that the context (both historically and textually) does not revolve around the denial of accountability and obedience to the Gospel of Christ. Instead, it centers on the rejection of promoting and preaching circumcision as the ordinance for securing one's salvation. In other words, the Apostle Paul specifically refers to the doctrine of circumcision as "another Gospel." Through this lens, the accusation that The Latter-day Saint Christian Faith is "Another Gospel" according to Galatians 1:6-9 is a fallacious argument lacking foundational support. It further exposes the error of critics who use Galatians 1:6-9 as a proof text against The Church of Jesus Christ of Latter-day Saints and the true Gospel of Jesus Christ. Ironically, Galatians 1:6-9 actually supports the Latter-day Saint position more than the modern Evangelical Christian would presume it to support their own stance.
Many Christian believers today mistakenly assert salvation comes solely through verbal confession and mentally accepting Christ - a dangerous oversimplification. Mere belief alone, even demons possess that, cannot grant salvation. Nor can good works by non-believers suffice, as redemption fundamentally requires Christ's atonement. Salvation hinges on fully embracing Christ - confessing with sincere commitment, being baptized to enter His church, receiving the Holy Ghost's transformative power, and obediently following Christ's commandments. Anything less dishonors Christ's sacrifice and rejects His authorized plan. Only by humbly submitting to all Gospel requirements can fallen mankind access the redemptive grace enabling exaltation. Verbal lip-service rings hollow; souls won't inherit eternal life without demonstrating true discipleship through action and obedience.
Yet, once redeemed from his sins, man has an obligation to turn from his natural tendencies, former beliefs and subjugate them to follow after Christ and live in a manner where the power of redemption is manifested through them. Christ, Paul, and the scriptures consistently emphasize that individuals will be judged, not solely on their faith, but upon their deeds in this life. This concept, often dismissed by Christians when discussing the differences between Latter-day Saint Christian faith and modern Evangelical Christian teaching and dogmatics, is ironically embraced as evidence of one's faith and the reason for the hope of Salvation that lies within the follower of Christ.
The contrast between professed beliefs and actual practices is a stark reality that cannot be ignored. While faith is undoubtedly essential, it is the tangible manifestation of that faith through righteous deeds that truly reflects the depth of one's commitment to Christ's teachings. The scriptures unequivocally assert that faith without works is dead, and it is the combination of both that will ultimately determine one's eternal destiny.
This principle challenges individuals to examine their lives critically, ensuring that their actions align with their professed beliefs. It is a call to authenticity, to live out the transformative power of redemption in every aspect of one's existence. Only then can the hope of Salvation be truly realized, as the evidence of a changed life bears witness to the genuine nature of one's faith.
Galatian Epistle - Evidence of Apostasy
A serious inquiry into the Epistle to the Galatians reveals a sobering reality – doctrinal apostasy was a grave concern for the early Church. Paul's impassioned defense of his apostolic authority and the authenticity of his gospel message wasn't mere posturing; it was a desperate attempt to safeguard the Galatian believers from corrupting influences. His vehement opposition to the Judaizers, who insisted on incorporating Mosaic law into the Christian faith, underscores the insidious nature of false teachings. By asserting that his gospel aligned with that of the original apostles in Jerusalem, Paul sought to quell any doubts about its legitimacy. His call for the Galatians to repent and return to the true gospel of Christ wasn't a mere rhetorical flourish; it was a clarion call to abandon the path of error and embrace the unadulterated truth of the gospel. This epistle serves as a sobering reminder that even in the apostolic age, the threat of doctrinal deviation loomed large, necessitating unwavering vigilance and a steadfast commitment to the uncompromised truth of the gospel.
The Epistle to the Galatians stands as a powerful testament to the early onset of doctrinal apostasy within the primitive Christian church. Paul's impassioned rebuke of the Galatian believers for embracing the heretical doctrine of circumcision as a prerequisite for salvation underscores the grave danger posed by false teachings creeping into the fold. His vehement defense of his apostolic authority and the pure gospel message he received directly from Christ himself highlights the urgent need to combat the insidious spread of corruption and deviation from the truth. This epistle serves as a clarion call, warning of the encroaching apostasy that would ultimately lead to the loss of priesthood authority and the complete subversion of Christ's original teachings. While Christian apologists may dispute this interpretation, the Latter-day Saint perspective finds in Galatians a sobering affirmation of the Great Apostasy foretold, necessitating the restoration of the fullness of the gospel through modern prophets.
While some would agree that this observation is specific to the reference of those churches in Galatia, the reality is that we lack any definitive historical source confirming whether the Galatian Christians ultimately returned to the true Gospel of Christ or completely abandoned it for a more Judaic perversion. Nevertheless, Paul clearly recognized these believers were straying from the pure gospel.
This apostasy stemmed from three primary factors: First, doubts concerning Paul's apostolic authority; second, assertions that Paul's preached gospel contradicted the Jewish-Christians' accepted version, purportedly derived from the original Twelve Apostles, with Paul merely an emissary; and third, the lingering influence of the Galatians' own cultural, ethnic, and previous pagan belief systems. Paul's urgent epistle sought to rectify these deviations and reaffirm the authentic gospel he received directly from Christ. The Galatian situation exemplifies the constant need to guard against distortions and persevere in true biblical doctrine.
The overall historical and textual context of the Epistle to the Galatians reveals that Paul's reference to "Another Gospel" was directed at the Judaizers who insisted that Gentile converts must adhere to certain Mosaic laws, particularly circumcision, to be saved. This false doctrine contradicted the true gospel of salvation by grace through faith in Jesus Christ. Paul vehemently opposed this heresy, as it undermined the sufficiency of Christ's atoning sacrifice and added works of circumcision and adoption into the lineage of Abraham to the path of salvation. Rather than alluding to future events like the Restoration, Paul was combating a present threat to the purity of the gospel within the early Church. His epistle serves as a clarion call to reject any teachings that corrupt or dilute the simple truth that we are justified by faith in Christ, not by adherence to the Law where we are required to be circumcised. The true gospel Paul preached is the good news of Christ's death, burial, and resurrection, providing forgiveness of sins and eternal life as a free gift to all who believe. The doctrine of individual accountability, the universality of Christ's Atonement, and the fundamental principles and ordinances of the gospel form a profound and empowering belief system. Rejecting the notion of inherited guilt, we affirm that each person will be judged solely on their own merits and actions, not condemned for the transgressions of ancestors. This principle upholds the inherent dignity and agency of every individual.
Moreover, we proclaim that through the infinite and merciful Atonement of Jesus Christ, all humanity can be saved—not through blind faith alone, but by actively embracing and living the laws and ordinances of the gospel. This path to salvation is open to all, regardless of circumstance or background, offering hope and redemption to every soul.
The first principles and ordinances serve as the gateway to this transformative journey. Faith in the Lord Jesus Christ, the cornerstone of our belief, inspires us to trust in His divine power and follow His example. Repentance, a process of profound change and course correction, enables us to shed our mistakes and emerge renewed. Baptism by immersion, a sacred ordinance, washes away our sins and marks our entry into the covenant path. And the laying on of hands for the gift of the Holy Ghost provides us with a constant companion, a source of guidance, comfort, and revelation.
These beliefs, when embraced and lived with conviction, offer a powerful framework for personal growth, spiritual enlightenment, and lasting peace. They inspire us to become our best selves, to contribute positively to society, and to forge an unbreakable connection with our Heavenly Father and His Son, Jesus Christ.
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