INTRODUCTION
Post 41B is the second post in a four-part series which sets forth my exegesis of Galatians 1:6-9 and the application thereof to address the issue of whether the inclusion of the doctrine of baptismal regeneration negates the salvific efficacy of an otherwise saving gospel? Post 41B reports the results of my careful observation of Galatians 1:6-9.
In brief summary, it is apparent Galatians 1:6-9 teaches that the only saving gospel is faith alone in Jesus Christ. There is not another gospel in addition to the one Paul preached to the Galatians.
To add a work (ergon) like circumcision to the one saving gospel negates the salvific efficacy of the one saving gospel.
My discussion now follows.
OBSERVATION OF GALATIANS 1:6-9
Galatians 1:6–9 (NASB95) reads:
6 I am amazed that you are so quickly deserting Him who called you by the grace of Christ, for a different gospel; 7 which is really not another; only there are some who are disturbing you and want to distort the gospel of Christ. 8 But even if we, or an angel from heaven, should preach to you a gospel contrary to what we have preached to you, he is to be accursed! 9 As we have said before, so I say again now, if any man is preaching to you a gospel contrary to what you received, he is to be accursed!
This passage contains the following four main section: (1) in verses 6-7a, Paul called out the Galatians for their desertion of the true gospel for a perverted message; (2) in verses 7b-7c, Paul called out the troublemakers who are distressing the Galatians with the perverted message; (3) in verse 8, Paul strongly condemned anyone who preached a message “contrary” to the gospel he preached to the Galatians; and (4) in verse 9, Paul restated his strong condemnation of anyone who preached a message “contrary” to the gospel received by the Galatians from him.
Galatians 1:6-7a (NASB95) reads:
6 I am amazed that you are so quickly deserting Him who called you by the grace of Christ, for a different gospel; 7 which is really not another;
The NASB95 translates the Greek verb thaumozō as “I am amazed.” Thaumozō carries the sense of amazement or wonder or marvel. Louw et al., supra at Vol. 1, p. 311 defines it to mean, “(derivative of θαῦμαa ‘wonder, amazement,’ 25.212) to wonder or marvel at some event or object—‘to wonder, to be amazed, to marvel’ (whether the reaction is favorable or unfavorable depends on the context).” One translation handbook (Arichea, D. C., & Nida, E. A. (1976). A handbook on Paul’s letter to the Galatians (p. 11). United Bible Societies) in referring to thaumozō comments:
The verb translated surprised includes an element of intense unbelief. I am surprised at you is therefore very close to the English expression “I can’t believe this of you at all!”
Other English translations use “I am astounded” (Complete Jewish Bible) and “I marvel” (King James Version). In common parlance, it has the sense of “I’m blown away.”
The NASB95 translates the Greek verb metatithēmi as “you are … deserting.” Metatithēmi has the sense of abandoning one’s loyalty. In classical Greek, it was used to describe a turncoat. Wuest (Wuest (Wuest, K. S. (1997). Wuest’s word studies from the Greek New Testament: for the English reader (Vol. 3, pp. 35–39)) writes:
The word is used of one altering his opinion or becoming of another mind. The word was also used of desertion or revolt, frequently of a change in religion, philosophy, or morals.
Here, it shows that some in Paul’s audience were in the process (present tense) of changing their religion from light to darkness. In light of Paul’s strong language, these folks were changing from heaven to hell. Their actions comprised a serious departure from the saving gospel to a message in opposition to the saving gospel. According to Louw et al., supra, at Vol. 1, p. 448, it means, “: (an idiom, literally ‘to change from’) to abandon an association—‘to turn away from, to abandon one’s loyalty to.” Arichea et al. (supra at p. 11) explains metatithēmi:
The word deserting carries with it the idea of changing one’s mind, of a willful forsaking of one’s former loyalty and adoption of another
The Galatians were deserting God the Father who had called them by the grace of Christ. Arichea et al. (supra at p. 12) explains this phrase as follows:
The object of the desertion is not some doctrine or teaching, but the one who called you, referring not to Paul but to God himself (compare GeCL “God has called you”). Because it is so easy to understand the phrase the one who called you as a reference to Paul, it may be essential in some languages to say “you are deserting God, who called you.”
As the footnote indicates, there is a textual problem involving the phrase by the grace of Christ. In the Greek text there are actually four possible readings: (1) “by grace,” (2) “by the grace of Christ,” (3) “by the grace of Jesus Christ,” and (4) “by the grace of God.” The first of these alternatives is probably the original reading of the phrase, and at least one modern translation (NEB) follows it, but most translations follow the second alternative. They follow it, however, primarily for translational reasons, so as to indicate clearly that in this context grace is a reference to God’s grace, which comes by means of Jesus Christ.
The NASB95 translates the Greek adjective heteros as “different” and the Greek adjective allos as “another.” It is crucial to this analysis to fully appreciate the significance of the meaning of heteros and allos. Heteros means different in kind and allos means another of the same kind. More specifically, per Louw et al., supra at Vol. 1, p. 589, heteros means:
58.36 ἄλλοςa, η, ο; ἄλλως; ἕτεροςa, α, ον; ἑτέρως: pertaining to that which is different in kind or class from all other entities—‘different, differently, other than.’
Arndt et al. (Arndt, W., Danker, F. W., Bauer, W., & Gingrich, F. W. (2000). In A Greek-English lexicon of the New Testament and other early Christian literature (3rd ed., p. 399). University of Chicago Press) defines heteros as, “② pert. to being dissimilar in kind or class from all other entities, another, different.” Little Kittel (Kittel, G., Friedrich, G., & Bromiley, G. W. (1985). In Theological Dictionary of the New Testament, Abridged in One Volume (p. 266). W.B. Eerdmans) addresses heteros in the context of Galatians 1:6:
What has come in Jesus is different in the sense that it excludes any other way of salvation (1 Cor. 8:4; Acts 4:12), so that decision is demanded. “another gospel” (Gal. 1:6) is not really another, let alone a better; it is no gospel at all (cf. 2 Cor. 11:4).
More specifically with respect to allos, Louw et al., supra at Vol. 1, p. 589, defines allos to mean:
58.37 ἄλλοςb, η, ο; ἕτεροςb, α, ον: pertaining to that which is other than some other item implied or identified in a context—‘other, another.’
Arndt et al. (supra at 3rd ed., p. 47) reads, “② pert. to that which is different in type or kind from other entities in comparisons another, different (from, compared with). …” Little Kittel, supra at p. 43, teaches:
In Gal. 1:6–7 héteros is used for “another gospel” and állos for “which is not another,” i.e., which is no gospel at all but a human teaching.
Very importantly, Wuest (supra at (Vol. 3, pp. 35–39). Eerdmans) explains the difference in this context:
When Paul speaks of the Galatians turning to a heteros (ἑτερος) gospel, he means that they are turning to a gospel that is false in its doctrine. It is not only different in character from the gospel which he preached to the Galatians, but it is different in a bad sense. It is essentially evil. We have here in the expression, heteros (ἑτερος) gospel, a contradiction in terms. Gospel is from euaggelion (εὐαγγελιον) which means good news. There cannot be a heteros (ἑτερος) good news, that is, a message of good news different in kind from that which Paul preached, and different in an evil sense, and yet be a message of good news. A salvation-by-works message is no good news to a lost sinner, first, because the Bible says “not by works of righteousness which we have done, but according to His mercy He saved us” (Titus 3:5), and second, if salvation would be by good works, one would not know how many good works a person must do to be saved or after being saved, to keep saved. No one could have any assurance of acceptance with God or security in salvation from such preaching. Thus, Paul stamps the message of the Judaizers as heterodoxy, false doctrine.
Then he says that it is not an allos (ἀλλος) gospel. It is not only different in kind. It is not a gospel at all. It is not another gospel even when considered in a numerical way. There can be only one message of good news. Arthur S. Way in his excellent translation of Galatians renders heteros (ἑτερος) gospel, an opposition gospel, allos (ἀλλος) gospel, an alternative gospel. Thus, the Galatians were turning to an opposition gospel diametrically opposed to Paul’s message of grace, and this opposition gospel was not an alternative one.
Galatians 1:7b (NASB95) reads:
7b only there are some who are disturbing you and want to distort the gospel of Christ.
The NASB95 translates the Greek verb tarassō as “are disturbing,” and Louw et al. (supra, at Vol. 1, p. 314) defines it to mean, “(a figurative extension of meaning of ταράσσωa ‘to stir up,’ 16.3) to cause acute emotional distress or turbulence—‘to cause great mental distress.’”
The NASB95 translates the Greek verb metastrephō as “to distort,” and it means, “to cause a change of state, with emphasis upon the difference in the resulting state.” See Louw et al., supra, at Vol. 1, p. 155. One translation handbook suggests the expression, “want to pervert the gospel of Christ.” Arichea et al., supra at p. 13, reads:
Trying to change the gospel of Christ is literally “want to pervert the gospel of Christ.” This indicates that the Galatians have not yet fully succumbed to the influence of the Judaising missionaries. The Greek word for to change is in itself neutral, and simply means to change from one thing into another, or from one state to another, or to an opposite state, but in this context it means to change for the worse (RSV “to pervert,” NEB “to distort”).
The distortion is like turning the sun into darkness per Acts 2:20. Arichea et al. supra at p. 13) reads:
Trying to change the gospel of Christ is literally “want to pervert the gospel of Christ.” This indicates that the Galatians have not yet fully succumbed to the influence of the Judaising missionaries. The Greek word for to change is in itself neutral, and simply means to change from one thing into another, or from one state to another, or to an opposite state, but in this context it means to change for the worse (RSV “to pervert,” NEB “to distort”).
Galatians 1:8-9 (NAB95) reads:
8 But even if we, or an angel from heaven, should preach to you a gospel contrary to what we have preached to you, he is to be accursed! 9 As we have said before, so I say again now, if any man is preaching to you a gospel contrary to what you received, he is to be accursed!
In verses 8 and 9, the NASB95 translates the Greek preposition para as “contrary.” Louw et al. defines it to mean, “a marker of that which is contrary to what should be or to expectation—‘contrary to, opposed, not in accordance.” Louw et al. supra, at Vol. 1, p. 794. Wuest characterizes para to convey the idea of going beyond the proper scope of the saving gospel message. Wuest (supra at Vol. 3, p. 40) discusses para as follows:
Than is from par’ ho (παρ ὁ), and the idea is not merely against or besides, but beyond, in the sense of overstepping a limit into a new region. It points out a specific difference. The message of the Judaizers was of an entirely different character. It was intrinsically different. The entire expression in a literal translation would be, But even though we or a messenger from heaven evangelized you beyond that which we evangelized you.
The NASB95 translates the Greek noun anathema as “accursed.” Louw et al. defines it to mean: accursed.’ See Louw et al., supra at Vol. 1, p. 442. Archiea et al. (supra at p. 14) adds some flavor to this word:
Condemned to hell translates a Greek word which can be transliterated “anathema” and can refer either to a thing or a person under the curse or the wrath of God and therefore set apart for destruction. Some take anathema to mean in this context “excommunication” (NEB “he shall be held outcast”); it is more likely, however, that this meaning arose much later. The whole expression is a petition to God that the person referred to may be deprived of God’s favor and be the object instead of his condemnation. Precisely what Paul has in mind is hard to determine, but may he be condemned to hell! captures the intensity of the original phrase. In some languages the phrase may he be condemned to hell! is rendered as “he will surely suffer in hell,” “God will certainly destroy him,” or “I ask God to make him suffer.”
Wuest (Wuest, supra at Vol. 3, p. 40) expands on anathema as follows:
Let him be accursed. The word accursed is from anathema (ἀναθεμα). It is a word used in the LXX, of a person or thing set apart and devoted to destruction, because hateful to God. Hence in a spiritual sense it denotes one who is alienated from God by sin. It cannot refer here to ecclesiastical excommunication, for angels are included. The epistles of Paul attach to the word the idea of spiritual death. Its use in Romans 9:3 where Paul says that he could wish himself accursed from Christ for his brethren’s sake, associates it with the further idea of separation from Christ and destruction for all eternity, which is the fate of the unsaved. The word does not, like excommunication, pronounce a judicial sentence on particular convicted offenders, but solemnly affirms general laws of the spiritual kingdom. In I Corinthians 16:22, those who love not the Lord Jesus are declared to be outcasts from the Faith.
Conclusion
In conclusion, it is apparent Galatians 1:6-9 teaches two basic things:
(1) the only saving gospel is faith alone in Jesus Christ, and
(2) to add a work (ergon) like circumcision to the one saving gospel negates the salvific efficacy of the one saving gospel.
VERY IMPORTANT IF YOU BELIEVE IN BAPTISMAL REGENERATION
Finally, let me quote gotquestions.org (link: https://www.gotquestions.org/baptism-Mark-16-16.html ):
If you believe in baptismal regeneration, you would do well to prayerfully consider whom or what you are really putting your trust in. Is your faith in a physical act (being baptized) or in the finished work of Christ on the cross? Whom or what are you trusting for salvation? Is it the shadow (baptism) or the substance (Jesus Christ)? Our faith must rest in Christ alone. “We have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace” (Ephesians 1:7).
Please read and take to heart what I write in the section entitled “IF YOU ARE NOT A CHRISTIAN.”
IF YOU ARE UNSURE ABOUT YOUR SALVATION
If you are unsure about your salvation, you need to check out my book The Salvation Meter: Biblical Self-Diagnostic Tests to Examine Your Salvation and Spiritual Growth (book link at Xulon Press: https://www.xulonpress.com/bookstore/bookdetail.php?PB_ISBN=9781662828638 ). At Amazon the book link is https://www.amazon.com/Salavation-Meter-Biblical-Self-Diagnostic-Spiritual/dp/1662828632 . I also have a website in which I am updating the content in the book. The link to my website for the book is https://thesalvationmeter.com .
IF YOU ARE NOT A CHRISTIAN
… please (1) read through “God’s Plan of Salvation” so you can understand what God did for you through His only unique Son, Jesus Christ, and (2), from the bottom of your heart, pray the “Sinner’s Prayer” meaning every word. If you do, you will be reconciled to God – saved – through Jesus Christ.
God’s Plan of Salvation
In the beginning, God, who is holy, created the entire universe. As a part of His creative actions, He made humans in His image to know Him. For a while, everything was right between God and our ancestors, Adam and Eve. But Adam sinned, and his sin was passed down to all of humankind whereby we became separated from God. Nothing we could do on our own could bridge that separation so that without God’s intervention, hell would be our eternal destination.
Fortunately for us, in His great love and mercy God provided humankind with the only means of salvation, which is through Jesus Christ who is God’s only unique Son. While retaining His deity, God the Son became a man in Jesus, lived a perfect life, and died on the cross, thus fulfilling the law Himself and taking on Himself the punishment for the sins of all those who would ever repent and trust in Him for their salvation. Jesus rose from the dead, showing that God the Father accepted Christ’s sacrifice and that God’s wrath against us has been exhausted. He now calls us to repent of our sins and trust alone in what Christ did to save us.
If we repent of our sins and completely trust in Christ alone that He died for our sins and rose to life from the dead, we are born again into a new life, an eternal life with God.
Scripture References: Genesis 1:1, 27, 31; Habakkuk 1:13; Genesis 2:7, 18, 21-25; Genesis 3:1-7, 23-24; Isaiah 59:2; Romans 3:19-20, 23; 5:17-19; Ephesians 2:8-9; Romans 6:23; John 14:6; Acts 4:12; 1 Corinthians 15:3; 1 John 4:10; John 3:16-18; Mark 1:15; Romans 1:4; 4:25; John 3:5-8; 1 Peter 1:3.
“Sinner’s Prayer”
Lord, Jesus Christ, the only unique Son of God, thank You for Your free gift of eternal life. I know I’m a sinner who cannot save myself no matter what I do, and I deserve to spend eternity in hell. But, I know that because You loved me so much, You voluntarily died on the cross for me taking my sins upon Yourself, and You physically bodily rose from the grave showing that Your sacrificial death was sufficient payment to give me eternal life in Heaven. I now repent of my sins and trust alone in what You did for my eternal salvation. Please take control of my life as I now receive You as my Lord and Savior. Thank You so much for saving me. I am now Yours forever! (Scripture references: John 1:1-4, 11-14; John 3:16; Romans 6:23; Ephesians 2:8-9; Romans 3:21-26; Isaiah 53:4-6; Mark 1:15; Acts 16:31; Acts 4:12; Romans 10:9-10, 13; 1 Corinthians 15:3-4; John 10:27-29).
Upon your salvation, you must find a spiritually solid Bible-believing church that (1) teaches that the sixty-six books of the Bible are the inspired, inerrant, and infallible Word of God, (2) believes in the doctrine of the Trinity, which means that there is one God who eternally exists as three distinct Persons — the Father, Son, and Holy Spirit – and each Person is fully God, and (3) teaches that salvation is by grace through faith and not by works (e.g., water baptism by immersion).
ONE CAUTIONARY POINT. Please do not make the mistake of thinking that once you become a Christian, your life will become easy. Most likely, it will become more difficult. God’s blessing of salvation and life’s difficulties are not mutually exclusive. Jesus told His disciples, “If the world hates you, remember that it hated me first.” John 15:18 (NLT). Always keep in mind that you have an eternal home in heaven waiting for you per John 14:2–4 (NLT):
2 There is more than enough room in my Father’s home. If this were not so, would I have told you that I am going to prepare a place for you? 3 When everything is ready, I will come and get you, so that you will always be with me where I am. 4 And you know the way to where I am going.”
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