In Galatians 1:1-9, Paul states that “his” gospel is “the” gospel for there is no other gospel. The Judaizers believed Paul’s emphasis on grace compromised the gospel. In our present age we may not have Judaizers, but we do have legalists.
Why do some people choose legalism over grace?
The best way to make comparisons is to have a measurable standard. Legalism allows us to not only keep track of where we are but also helps us keep score concerning how we compare with others. Legalism provides us with a set of measurable dos and don’ts. As such, legalism is direct and to the point, with well-defined duties and prohibitions. Grace is more difficult to measure and compare. Grace is vague. It is not well-defined.
Legalism gives us specific instructions about what we can and cannot do. Grace exhorts us to “walk in the Spirit” and “live by faith.” We wonder what it means “to walk in the Spirit” or “live by faith.” It is hard to measure, and because it is hard to measure it is more difficult to make comparisons.
When we first become serious about behaving like a real Christian, our first inclination is often toward legalism. We track how much time we spend in Bible study and prayer. We commit to memorizing verses. This usually creates a feeling of superiority over those who seem less committed. Feeling superior is a good feeling to the natural self. Paul asks us to consider that these outward regulations may not be assisting us in developing an inward relationship empowered by the Holy Spirit.
Legalism feeds our pride. Ironically, we are becoming less spiritual in our attempts to become more spiritual. How do we know? Galatians tells us spirituality is not measured in things like the number of Bible verses memorized or the number of hours spent in prayer. Instead, true spirituality is measured in another way…a way we will discover later in this series.
One of the things Galatians will force us to confront is how we define and determine spirituality. In any event, there is no such thing as a do-it-yourself spirituality.
The merited favor of legalism will always feel more natural and make more sense to us. Most human experiences have taught us that we get what we work for or earn. Most of us have discovered in life that nothing is ever truly offered for free.
We all know that many so-called “free offers” cost us something. Sometimes, we must “buy one” to “get one free.” Try telling the seller you just want the “free one” and do not want the “buy one” and see what happens. Sometimes, we must sit and listen to a boring sales presentation before we can walk away with our “free” gift. If anyone ever combines “free” with “absolutely no obligation,” we know we better get a firm grip on our wallets. Free “for a fee” is usually how it works.
Given our society’s loose interpretation of free, is it any wonder that some have trouble accepting the proclamation of the free grace of the gospel? The habit of legalism is so deeply hardwired, rekindled, and irreparable it is difficult to overcome. The book of Galatians will tell us why it is essential that we do so. Grace is “counter-intuitive” because it goes against the grain of our natural inclination and as such it is not as easy to understand or accept.
Freedom is dangerous. If we leave matters up to the individual’s conscience, how long will it be before everyone merely does what’s right in their own eyes? Freedom can be abused and there is no way to guarantee that anyone will use their freedom with responsibility. Typically, we judge the way others choose by whatever standards we have set for ourselves.
If someone has different preferences and makes different choices than we would make, don’t we find ourselves making assumptions about their spirituality? Doesn’t it feel uncomfortable to be around people who have chosen differently regarding their freedom in Christ? For example, if we have chosen to be a teetotaler and we are hanging around some Christians who believe alcoholic drinks in moderation are okay…doesn’t it make us a little uncomfortable?
We all like certain predictability in our lives, so we are drawn to people who think and act like we do. It is easier to have a good relationship with people who cross the same “t” and dot the same “i,” especially if we all agree those are exactly the “t’s” that need to be crossed and the “i’s” that need to be dotted.
In Galatians, we learn we cannot add other requirements to the free grace of the gospel…no matter how tempting it may be… we cannot add baptism, good works, church attendance, giving, Bible study, praying, or anything else that may be good in and of itself. We also cannot finish by works what was started by grace. God does not save us by grace and then sanctify us by works. Our focus on our “doing” will always lead to our “undoing.”
What is the Sanctification Gospel?
In many churches, every sermon is evangelistic, with an invitation given. The problem with this approach is the target of every sermon is the unbeliever because the relevance of the gospel message is believed to apply to them mostly. This suggests that such churches see the gospel in terms of justification. Is the gospel something we hear at the beginning of faith and then abandon for something else to become sanctified?
How does the gospel message apply to those who already believe? The same grace that justifies also sanctifies. The gospel of grace is not something we face once at our justification and then leave behind as we enter the sanctification process. We start with grace, we continue with grace, and we end with grace! This will become clearer as we proceed through the Book of Galatians.
Immoral heretics are not the only kind of heretics (nor the worst)
We tend to look for the heretic only among those who openly advocate loose living and who do not accept the authority of the Word of God. The question asked in Galatians is could there be a heretic who lives by strict standards of moral conduct? And is it possible that this kind of heretic may be the deadliest of all?
What Paul is trying to say to the Galatian church is Jesus either makes all the difference or what difference does he make? Because if we add anything to the gospel, Jesus plus something else, we are saying Jesus was not enough, He had to be supplemented somehow, someway. Paul says if Jesus is supplemented in any way, He is supplanted in every way.
Jesus is the sort of person who is either all or nothing. He either handles everything or He handles nothing. It is not some of Jesus, some of you…it is not even more of Jesus, less of you…it is only always all of Jesus, none of you. And because it is all about Jesus it is not about trying harder, it is about trusting more.