 But what is the accusation? We've hinted at this in the introduction, and now we must get into it in a bit more detail. Here there is a tell-tale clue, which isn't usually picked up. It comes in verse 10. We'll come back to this, but I want to look ahead to it at the moment because it helps us understand what's going on here. In verse 10 of chapter 1 Paul says something three times in very similar words, which goes to the heart of it. He asks, does that sound as if I'm trying to make up to people or to God, or that I'm trying to curry favour with people? If I were still pleasing people, I wouldn't be a slave of the Messiah. The key point is that idea of making up to people or currying favour or pleasing people. The second and third there are very nearly the same Greek phrase, anthropois areskine. And you can see this in general terms. Someone is accusing Paul of making up a message, which will tickle people's fancy, which will win support. It's the sort of thing people want or like. But there is a famous text from Paul's world, the Jewish world of Paul's day, which sharpens this up very considerably. The Septuagint, the Greek translation of the Old Testament, contains not only the books that we call the Old Testament, but several other books that we think of as the Apocrypha, including some which didn't make it into, confusingly, into the English editions of what we call the Apocrypha. One such book formed an important part of Paul's world. It's the book we call The Psalms of Solomon. And there in the fourth of The Psalms of Solomon, we find the clue to what's going on here in Galatians 1. The Psalms of Solomon almost certainly emerged just before the time of Jesus as hymns or prayers from within the Phariseic movement. They were well known in Paul's day, and they fit perfectly with the profile of what a first century Pharisee like Saul of Tarsus would have believed. And this fourth psalm is specifically headed as a poem about the people-pleasers, the anthroporescoi. And this word seems to have been a key term in Phariseic polemic. You can be pretty sure that Saul of Tarsus would have used this very term to describe Jews who were less than fully strict in their observance of Torah. They were compromisers, prepared to cut corners on obedience to God's law in order to be in good favor with their pagan neighbors. They might even go into their houses and eat with them, which meant coming into contact with idols, which could be seriously bad for you. They could pollute you, corrupt you, even kill you. The only way to be a genuine human being for Paul and his fellow Pharisees was to worship Israel's God alone, the God of Abraham, Isaac and Jacob, and nobody else. So the Psalms of Solomon as a whole are deeply concerned with how you can tell who God's people really are. Who are the Dikaioi, the righteous ones, as opposed to the Hamatoloi, the sinners? That's the question.