Read Better, Preach Better

↑ὃ οὐκ ἔστιν ἄλλο,

↑εἰ μή τινές εἰσιν οἱ ταράσσοντες ὑμᾶς

↑καὶ θέλοντες μεταστρέψαι τὸ εὐαγγέλιον τοῦ Χριστοῦ.

Paul clarifies that another gospel (1.6) is no gospel at all, for the simple reason that there is no other gospel. In spite of this, there are some who are troubling the Galatians because they want to change (μεταστρέψαι) the gospel of Christ.

This verse introduces two significant elements to the epistle. First, Paul is deliberately opposing a specific group. It would appear that these ‘troublers’ spread their changed gospel through preaching (1.8–9), and they are regarded by Paul as false brothers (ψευδαδέλφους), who desired to spy on the freedom in Christ Jesus in order to enslave us (2:4). It is no doubt the same group that is described as the circumcision party (2.12), and is the subject of Paul’s rhetorical question Who has bewitched you? (3.1). They are apparently enthusiastic about the Galatians, but for self-interested gain (4.17). A second rhetorical question indicates that they had prevented the Galatians from obeying the truth (5.7), and will pay the penalty for it (5.10); indeed, Paul wishes that they would get themselves castrated (5.12). The motivations of the group are described as wanting to make a good showing in the flesh in order to avoid being persecuted (6.12)—by compelling the Galatians to be circumcised—and to boast about the Galatians, even though they themselves don’t keep the law (6.13).

Second, this verse introduces the concept that to alter the gospel is to create a new—and therefore false—gospel. Much of the epistle will be consumed by this underlying presupposition: the truth of the gospel must not be compromised in any way, and the consequence of proclaiming an altered gospel is no less than anathema (1.8­–9). Paul goes to lengths to demonstrate that his gospel is not his own invention, but was revealed to him by God (1.11–12), a fact that is crucially related to his divine apostleship (1.1). And yet, while he is sent by God to proclaim the gospel to the Gentiles (1.1; 2.7), he includes himself in the severe warning of 1.8–9: even if we or an angel from heaven should preach to you a gospel other than what we have preached to you, a curse be on him! The matter of altering the gospel is of such gravity that it would even undo Paul’s own authority as an apostle, if ever he were guilty of it.

Posted by Con Campbell

For anyone interested, here’s a proposal that David Peterson and I have sketched out for our planned commentary on Galatians. Keen to hear your feedback, suggestions, and publishing offers!

Posted by Con Campbell

Galatians: from exegesis to sermon

• A new type of commentary is proposed, particularly designed to help students and pastors with intermediate Greek skills or above move from exegesis to preaching.
• The proposed co-authors are currently colleagues in the New Testament Department at Moore Theological College in Sydney, Australia.   Constantine Campbell has published three books on verbal aspect in Biblical Greek, and is keen to apply his knowledge of Greek grammar and syntax to a piece of sustained exegesis.  David Peterson has published several books in the area of Biblical Theology, and has recently finished the Pillar New Testament Commentary on the Acts of the Apostles.  He also wrote Christ and his People in the Book of Isaiah (Leicester: IVP, 2003), dealing with hermeneutical issues associated with preaching Christ from the OT.  Both authors regularly seek to preach from the Greek New Testament.
• Many seminary graduates are reasonably competent to translate the NT into English, but find it difficult to know how to use commentaries on the Greek text with profit.  These commentaries are often too technical and full of information that is not immediately relevant to the task of exposition and preaching.  Students and pastors can find it hard to discern ‘the wood’ from ‘the trees’.
• Guidance is rarely given in commentaries about how to expound the biblical text and preach it to a contemporary audience.  Where guidance is given, it is often based on a theological or pastoral theme running through the passage, rather than on the structure and flow of the argument in each paragraph.
• In particular, students and pastors sometimes fail to see how a knowledge of Greek grammar and syntax can help them discern the structure and meaning of a passage and move on to exposition and application.
• Books on preaching mostly do not begin at this level of analysis.  But W. C. Kaiser Jr., Towards an Exegetical Theology: Biblical Exegesis for Preaching and Teaching (Grand Rapids: Baker, 1981) offered a helpful way forward, proposing the need for contextual, syntactical, verbal, theological, and then homiletical analysis of a text.
• To some extent, we would follow Kaiser’s model in the interpretation of Galatians.  The aim would be to fill a significant gap in the literature by applying these different, but related levels of analysis to an important Pauline letter.
• M. Silva, Explorations in Exegetical Method: Galatians as a test case (Grand Rapids: Baker, 1996; 2nd ed. 2001), provided many valuable insights and examples to aid the student of Galatians, without a running commentary or consistent attempt to show how to preach from this text.
• The Zondervan Exegetical Commentary series provides structural diagrams of the English text and has context and structure sections, while also offering guidelines for application. A key difference that the proposed commentary will offer is analysis of the Greek structure and syntax, and how these things contribute to the exposition of each passage. Another important distinction is the goal of providing guidance for the preaching of each passage, and not only application.

Distinctive character and contribution

1. The proposed commentary will major on showing how the grammar and syntax of the Greek text expose the argument and structure of the letter.  Galatians will be exegeted both as a model for approaching other NT letters, and also because of its distinctive importance in the Canon of Scripture.
2. The introduction to the commentary will deal with the usual issues in a summary way, but will major on discussing the best way to use Greek for exegesis and homiletic analysis.
3. As distinctive matters of grammar and syntax emerge in the exposition, footnotes will direct readers to technical sources where they may explore such issues more fully and learn more about the way Greek is used by Paul.
4. Theological matters will be discussed as they emerge from the exegesis.  When controversial issues are discussed, such as ‘works of the law’, a summary and evaluation of current debates will be provided in a separate paragraph.  The aim at this point will not be to analyse such issues exhaustively.
5. An introductory section on context will seek to show the place of each exegetical unit and its thought in the argument of the letter as a whole.  The aim will be to make the flow of Paul’s argument clear at all times.
6. A concluding section to each expository unit will consider the implications of the exegesis and theological analysis for preaching.  In particular, a structure for preaching will be argued from the structure of the Greek text and themes for homiletic development will be suggested.
7. The commentary will thus show preachers how to move from Greek exegesis to sermon construction.  It will not be exhaustive in dealing with textual, grammatical, syntactical or theological issues, but will equip the reader to explore any of these areas more fully, using other commentaries and resources.

Method of approaching each exegetical unit

1. The Greek text of each passage under review will first be presented in a sentence flow diagram, using the text of The United Bible Societies’ Greek New Testament (Fourth Revised Edition, 1993).
2. An English translation will then be provided in a sentence flow diagram matching the way the Greek has been presented.
3. Textual notes will then follow.  The aim will be to examine significant textual variants and to guide readers in the process of evaluation by regular reference to the judgments of B. M. Metzger, A Textual Commentary on the Greek New Testament: A Companion Volume to the United Bible Societies’ Greek New Testament (Fourth Revised Edition) (2^nd ed.; Stuttgart/New York: United Bible Societies, 1994).
4. The context of the passage will then be discussed, giving particular attention to its significance in the flow of the argument.
5. The structure of the passage in Greek will then be examined, providing an analysis of the syntax and showing how this is an aid to exegesis.  This step is often lacking in commentaries on the Greek text, leaving many readers confused about the relative importance of various grammatical and syntactical matters.  It will be shown how this step anticipates and prepares for the homiletic structure suggested at the conclusion of each exegetical section.
6. The exegesis and meaning of the passage will then be explored, drawing on the insights gained from the preceding sections and from close attention to the details of the text.  Interaction with the insights of other scholars will be particularly obvious at this stage in the interpretive process.  As noted above, areas of great debate with regard to theological meaning and significance may be summarised in a separate paragraph, with an indicative bibliography.
7. Finally a structure for preaching will be offered, together with guidance about the way the main emphases of the passage may be preached.  A series of expository sermons on Galatians will be suggested, unfolding and applying the apostle’s argument to contemporary church situations.

Θαυμάζω ὅτι

οὕτως ταχέως μετατίθεσθε (ἀπὸ τοῦ καλέσαντος ὑμᾶς) (ἐν χάριτι [Χριστοῦ])

(εἰς ἕτερον εὐαγγέλιον),

Paul ends his greeting abruptly by targeting the heart of the issue that has given rise to this epistle: his readers are turning to another gospel. Quite frankly, Paul is astonished (Θαυμάζω) at how quickly this false-direction has taken root. Paul does not restrain his disapproval, and this move at so early a stage will set the tone for most of the epistle.

It is hard to imagine that turning to another gospel would be acceptable under any circumstances, and so Paul’s use of quickly (ταχέως) does not suggest that a slower migration to a different gospel would have been less problematic. Rather, the adverb adds insult to injury: not only are the Galatians turning away, they are doing so remarkably quickly. The key verb here is turning away (μετατίθεσθε), which refers to a change of mind in allegiance, or desertion (BDAG). The present indicative expresses imperfective aspect, and here depicts an activity in progress; it is a ‘progressive present’.[1]

The rest of the verse is concerned with what the Galatians are turning from and what they are turning to: they are turning from the One who called them; they are turning to another gospel. The first thing to notice here is the fact that Paul does not juxtapose an original gospel with another gospel; rather he juxtaposes a person with another gospel. To turn to another gospel denotes turning away from the One who called them (τοῦ καλέσαντος ὑμᾶς). The aorist participle is substantival, referring to a person, but also implies a past activity due to its perfective aspect.

The concept of calling occurs three more times in the epistle: once with reference to Paul’s own calling (1.15); twice with reference to the Galatians (5.8, 13). While the subject of such calling is left unstated in all but 1.15—which has God as the one who calls—it seems most likely that he is to be understood as the one calling. This is particularly fitting here in 1.6, since the next phrase indicates the instrumentality of the grace of Christ (ἐν χάριτι [Χριστοῦ]), and, as we have seen in 1.3-5, this instrumentality of the Son works in partnership with the agency of the Father. Thus, it is best to take the One calling you as expressing the agency of the Father, while by the grace of Christ as the instrumentality of the Son. While it is God the Father who calls people to himself, this occurs through the grace extended by the Son. It may be better to say, then, that another gospel is juxtaposed with two persons rather than one.

Paul will announce in the next verse that another gospel is no gospel at all, but for now it is important to note the significance of the contrast achieved here between this ‘false’ gospel and the Father and Son. To turn to another gospel is not simply an issue of incorrect doctrine; it leads away from God himself. And to further underscore the significance of this, Paul has subtly referred to the work of the Father in calling them in the first place, as well as the character of their salvation, which is by grace. This may be intended to contrast the false gospel; elsewhere Paul contrasts grace with being justified by the law: You who are trying to be justified by the law are alienated from Christ; you have fallen from grace! (5.4; cf. 2.21).

Posted by Con Campbell

P 46

A few posts ago, I mentioned that a senior colleague and I were toying with the idea of writing a commentary on Galatians together. Well, as of Friday, David Peterson and I are ‘officially’ going to attempt this.

This is exciting for two reasons.

First, we are attempting to contribute a new type of commentary. It is explicitly for preachers, modeling how to move from Greek text to sermon. It seems to us that there is a bit of a gap between Greek exegetical skills and how the insights gained from exegesis should relate to the content of a sermon. We want to help to fill that gap.

Second, it is an absolute privilege to work with David Peterson on this. He has just published an extraordinary commentary on Acts in the Pillar series, and was the Principal of Oak Hill College, London, for eleven years. His experience, insight, and great exegetical ability will contribute a huge amount to this project.

So, I’m going to continue to post my thoughts about the text of Galatians, verse by verse. I’m keen to have your feedback as we go, knowing that your thoughts may end up in our commentary!

PS – no, we don’t have a publisher yet.

Posted by Con Campbell

1 Παῦλος ἀπόστολος οὐκ (ἀπ᾿ ἀνθρώπων) οὐδὲ (δι᾿ ἀνθρώπου)

ἀλλὰ (διὰ Ἰησοῦ Χριστοῦ καὶ θεοῦ πατρὸς τοῦ ἐγείραντος αὐτὸν (ἐκ νεκρῶν)),

2 καὶ οἱ (σὺν ἐμοὶ) πάντες ἀδελφοὶ ταῖς ἐκκλησίαις τῆς Γαλατίας,

3 χάρις ὑμῖν καὶ εἰρήνη (ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου Ἰησοῦ Χριστοῦ)

4 ↑[τοῦ δόντος ἑαυτὸν (ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν)],

↑[ὅπως ἐξέληται ἡμᾶς (ἐκ τοῦ αἰῶνος τοῦ ἐνεστῶτος πονηροῦ)]

↑[(κατὰ τὸ θέλημα τοῦ θεοῦ καὶ πατρὸς ἡμῶν)],

5 ↑[ᾧ ἡ δόξα (εἰς τοὺς αἰῶνας τῶν αἰώνων), ἀμήν].

The passage divides into two reasonably distinct sections. Verses 1–2 can be seen as a unit that describes the divinely appointed apostleship of Paul. Verses 3–5 focus on the self-giving of the Son for sins in order to rescue people from the present evil age, all according to the will of the Father. A unifying feature between 1–2 and 3–5 appears to be the agency of God: it is through God that Paul is an apostle, and Jesus’ rescue of sinners is according to the Father’s will. The ultimate agency of God stems from his will and results in his glory.

In this way, the agency of God is an all-encompassing theme that binds these verses together, and thus is properly viewed as the key message of the passage. While it will no doubt be tempting to focus—perhaps exclusively—on 1.4b–c and the death of Christ to rescue sinners, this needs to be appreciated within the broader theme of the agency of God. This is not to say that preaching on the passage should not include a serious treatment of 1.4b–c, but simply that it should be taken in its proper context.

As such, I would suggest a sermon structure with two main sections: 1. God’s apostle; 2. God’s glory. Within section 1, I would include subpoints dealing with Paul’s divine apostleship as opposed to any human authority or agency. Within section 2, I would include subpoints dealing with Christ’s death for sin and rescue from this evil age, and the will and glory of the Father. The structure of the talk might look as follows:

1. God’s apostle

a. Not by human authority

b. Divinely appointed

2. God’s glory

a. Death and rescue

b. The will and glory of God

Finally, it’s worth reflecting on what I’d leave out of a sermon on this passage. The main criteria for these decisions rests with what issues or items are least related to the main points of the passage. As such, I think verse 2 can safely be excluded, though perhaps a passing reference to the fact that Paul is addressing a group of congregations could be in order. More controversially, I don’t think I would give much time to the Father’s raising the Son from the dead (1.1b), except to highlight the agency of God in the passage. While it seems counterintuitive to ‘ignore’ the resurrection, the fact is that it is not an explicit theme of Galatians, and does not feature in this passage. Having said that, it might be mentioned with reference to the aforementioned agency of God, and possibly also in relation to the Son’s rescue of sinners; while this is explicitly connected to his self-giving in death, the resurrection might be included as part of that discussion.

Posted by Con Campbell