Galatians 3 -Justification by Faith
“Law Keeping Never Justifies”
LAW KEEPING NEVER JUSTIFIES 3:1-14
IT IS NOT THE WAY THE GALATIANS WERE JUSTIFIED 3:1-5
A Condition Described 3:1
“You foolish Galatians, who has bewitched you, before whose eyes Jesus Christ was publicly portrayed as crucified?”
The Galatian Condition Was Irrational
This is the first time since Galatians 1:9 that Paul deals directly with the Galatian problem of legalism. All the intervening verses deal with the concept of authority. Problems cannot be solved where the authority of the word of God is not fully honored.
When Paul calls the Galatians foolish , he is not calling names but is pointing to facts. The word refers to those who fail to use their powers of perception; it is used when the facts are clearly in front of one, but they are ignored. Jesus uses it of the disciples in Luke 24:25 saying, “O foolish men and slow of heart to believe in all that the prophets have spoken!” They had the information from the prophets, but they did not use it. The Galatians were doing the same thing. Paul describes their condition using a metaphor from the world of magic. The word bewitched was used of one placed under the spell of a magician—the Galatians were mesmerized!
The Galatian Condition Was Inexcusable
BECAUSE OF THE CLARITY OF HIS MESSAGE
The words publicly portrayed translate a verb that was used for the posting of public notices. A father, for example, posted a proclama-tion that he would no longer be responsible for his son’s debts; the message was put on a billboard at a busy intersection.
Paul had preached “Christ…as crucified….” The perfect tense points to a past completed act with abiding results. Paul’s message focused on the person and work of Christ and was uncomplicated; there was no occasion for it being misunderstood or forgotten.
A Question Asked 3:2
“This is the only thing I want to find out from you: did you receive the Spirit by the works of the Law, or by the hearing with faith?”
The answer to this question determines the whole issue of the book of Galatians. Once this question is answered correctly, the argu-ment is over and legalism is dead. Paul mentions the receiving of the Holy Spirit because it is the unmistakable evidence of one’s personal salvation, and it is the greatest guarantee of redemption. The only answer Paul wishes to hear is that they received the Holy Spirit by hearing the gospel message and believing it. The works of the Law are significant in that of translates ek, a Greek preposition pointing to the source of something. The noun law has no article with it and thus refers to the idea of rule keeping. The word faith describes the hearing in terms of what kind of hearing he is refer-ring to, that is, the believing kind of hearing. Acts 10:43-45 is an excellent example of how God responded to the believing kind of hearing by sending the Holy Spirit. Paul does not wait for an answer, nor does he suggest one, because it is self-evident. He presupposes that they know the correct answer and thus begins to scold them for their foolishness.
An Inconsistency Shown 3:3
“Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh?”
The area of the Galatian foolishness is now particularized by con-trasting their past with their present. In so doing, Paul shows that they have violated the order of progress. The contrast hinges on the words begun and are now. Their beginning was by the Spirit, and their present is now by the flesh. Their Christian lives had been initiated by supernatural and divine power, and now they are trying to live the Christian life by natural and human power. In short, Paul is saying, “The greatest thing that ever happened to you came about because you believed; why have you now abandoned the faith principle?’’ The contrast of life under grace versus life under legalism may be charted as follows:
UNDER GRACE
God is source of blessing. Man is the recipient. Works are the result.
Result is an attitude of humility.
UNDER LEGALISM
God is indebted to bless. Man is the producer. Works are the means.
Result is an attitude of pride.
Some Consequences Revealed 3:4
“Did you suffer so many things in vain—if indeed it was in vain?”
Legalism has a retroactive effect in that it can negate the benefits of past suffering. The words if indeed indicate there is still hope if the Galatians will heed Paul’s words.
The Question Repeated 3:5
“Does He then, who provides you with the Spirit and works miracles among you, do it by the works of the Law, or by hearing with faith?”
They had not only had a supernatural start in the Christian life, but they had known a supernatural continuation in the Christian life. The Galatians had experienced some normal Christian living. The word then is a term used to introduce a conclusion.
IT IS NOT THE WAY ABRAHAM WAS JUSTIFIED 3:6-9
Abraham’s Salvation Obtained 3:6
“Even so Abraham believed God, and it was reckoned to him as righteous-ness.”
The Action Involved in Abraham’s Justification
Paul is introducing Abraham as an illustration of how a person is justified. Why is Abraham a good choice to use as an example? First, because no one who believes Scripture can deny that he was a saved man—Genesis 15:6 says he was. Second, because it is equal-ly clear how he was saved—he was saved by believing. Third, because it is clear when Abraham was justified. According to Acts 15:5, the legalists were insisting on law keeping and circumcision in order to be saved. Abraham , however, was saved four-hundred years before the Law was ever given: and he was saved before the rite of circumcision was ever instituted. He was justified at eighty-six and circumcised at ninety-nine!
The Object Involved in Abraham’s Justification
God is the object of Abraham’s faith, but not in an abstract way. Genesis 15:5-6 says that he believed God about His word expressed in His promise. God and His word are inseparable—to believe Him is to believe His word.
The Results Involved in Abraham’s Justification
The word reckoned is an accounting term. An example of its use is found in words on a papyrus fragment where a business man says, “Let my revenues be placed on deposit at the storehouse.’’
Abraham’s Salvation Applied 3:7-9
“Therefore, be sure that it is those who are of faith who are sons of Abraham. 8And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, ‘All the nations shall be blessed in you.’ 9So then those who are of faith are blessed with Abraham, the believer.”
The Conclusion 3:7
This verse links the case of Abraham to the readers of this letter. Abraham represents the only way of receiving blessing from God. It ties Abraham’s justification to our justification (see also Romans 4:22-24). It also links the method of justification in the Old Testament to the method of justification in the New Testament. There has been but one method of justification since Adam.
The Prophecy 3:8
Notice that Scripture is personified; it is treated as though it were a person. If one compares this quotation with Genesis 12:1-3, we find that in Genesis it is God speaking these words; and yet, here in Galatians it is Scripture speaking these words. God and Scripture are treated as the same. God and His word are inseparable. Verse 8 teaches us that the promise made to Abraham was meant to include Gentiles as well as Jews. It also shows that justification by faith was a principle in operation before circumcision, before the Law, before the priesthood, and before the sacrifices of Leviticus.
The Blessing 3:9
If we are to be justified, it must be in the “Abraham way.’’ What must we do to be saved? We must respond to the gospel in the Abraham manner; we must be those who are of faith.
IT IS NOT THE WAY ANYONE IS JUSTIFIED 3:10-14
The Curse of the Law 3:10
“For as many as are of the works of the Law are under a curse; for it is written, ‘Cursed is everyone who does not abide by all things written in the book of the Law, to perform them.’ ”
Galatians 3 recognizes two classes of people: the of faith class; and the of works class. In each expression the word of is ek, which points to origin or source of something. The first class is comprised of all those who have discovered that the source of God’s blessing is faith. The second class is made up of all those who think that God’s
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blessing is obtained by human effort. The verse in front of us is going to show the utter futility of a by works salvation. The thesis of Galatians 3:10 is this: Man cannot render the kind of obedience that the law of God requires.
The Truth Stated 3:10a
Verse 10 begins with a categorical statement. To attempt to obtain a standing with God based on keeping the Law not only fails to bring blessing but , on the contrary, places one under a curse and ensures the wrath of God.
The Truth Proved 3: l0b
Appeal is made from Deuteronomy 27:26. There are four basic facts about the Law as found in Galatians 3:10.
GOD’S LAW NEVER MISSES A VIOLATOR
The word cursed means to be under the judgment and condemnation of God. When Paul refers to everyone, he uses a single Greek word, pas, which means all. In human law there must be the legislation itself, the penalty for its violation, and someone to bring an accusation.
All three occasionally work together, but often they do not. Most of us keep our driver’s license for one reason only: The majority of our traffic violations remain undetected. This does not apply to God—every violator of His law, without exception, is detected; there is no getting by.
GOD’S LAW ALLOWS FOR NO LAPSES IN COMPLIANCE
The verb translated abide is both intensive and extensive. Intensity is shown by a prefixed preposition; its extensiveness is shown by the present tense verb. Five years of successful law keeping could not make up for five minutes of failure. Keeping the law is a pass or fail matter.
GOD’S LAW REQUIRES TOTAL OBEDIENCE
This truth is found in the words by all things written in the book. The Law knows nothing of partial obedience. All things written means just that and nothing less.
GOD’S LAW DEMANDS ACTUAL PERFORMANCE, NOT MERE LIP-SERVICE
The words to perform them express this idea. Agreement or admira-tion of God’s law will not suffice; God’s law must be performed.
The Blessing of Faith 3:11-12
“Now that no one is justified by the Law before God is evident; for, ‘The righteous man shall live by faith.’ 12However, the Law is not of faith; on the contrary, ‘He who practices them shall live by them.’ ”
Justification Viewed from Habakkuk 2:4
This verse has had as much impact on history as any ever written. It is used three times in the New Testament, each emphasizing a different word. In Romans 1:17 the emphasis is on the word right-eous; in Hebrews 10:38 the emphasis lies on the word faith, whereas here in Galatians 3:11 the focus is on the words shall live.
Justification Viewed from Leviticus 18:5
The statement that the Law is not of faith means one cannot meet the demands of the law by believing. Action is the starting point for the Law, not believing.
The Redemption of Christ 3:13-14
“Christ redeemed us from the curse of the Law , having become a curse for us—for it is written. ‘Cursed is everyone who hangs on a tree’—14in order that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promise of the Spirit through faith.”
Its Accomplishment 3:13
First, the words redeemed us point to a finished and objective work. The preposition for points to God’s method of redemption, that is, the substitutionary death of Christ. Second, the verse quoted is Deuteronomy 21:23. It shows that when Christ died on the cross, He died as a technical lawbreaker. The curse was placed on one hanged on a tree, as was Christ. This shows the severity of the Law. One could hardly control what was done with one’s body in death.
See the “Observations on Redemption’’ at the end of this commen-tary for a survey of the doctrine of redemption.
Its Purpose 3:14
TO BRING ABRAHAM’S BLESSING 3:14A
This is a reference to justification, a right standing before God.
TO FULFILL GOD’S PROMISE 3:14B
The promise is that of the personal presence of the Holy Spirit resident in every genuine believer.
THE PLACE OF THE LAW 3:15-4:7
THE LAW DID NOT MODIFY THE PROMISE 3:15-18
The Human Covenant 3:15
“Brethren, I speak in terms of human relations: even though it is only a man’s covenant, yet when it has been ratified, no one sets it aside or adds conditions to it.”
Everyone is familiar with the meaning of a covenant or contract. Paul lists three familiar items. First, a contract must be ratified. This would involve a written statement indicating the duties and privi-leges of each party to the contract. Signatures would be attached to ratify it. Second, once a contract is in effect, it cannot be set aside. After two weeks or so, one party cannot say, “I’m backing out.’’ This cannot be done from either an ethical or legal aspect. Third, once in effect, one party cannot add conditions to it. Paul is not thinking in terms of exceptions, such as mutual consent to change.
The Promise Covenant 3:16
“Now the promises were spoken to Abraham and to his seed. He does not say, ‘And to seeds,’ as referring to many, but rather to one, ‘And to your seed,’ that is, Christ.”
The making of covenants in the time of Abraham observed the following conventions. First, a sacrificial animal was cut into two parts along the backbone; and the parts were placed in two rows. Second, the two contracting parties would then walk between the two rows of animal parts to confirm the pact.
This method of ratification was carried out when God established His covenant with Abraham in Genesis 15, with one significant exception. The preparation for the ceremony is recorded in Genesis 15:9-11. Abraham is put to sleep (15:20), and the symbolical pres-ence of God passes, without Abraham, between the pieces (15:17). The covenant, then, was ratified by God alone. Genesis 15:8 and 13 show that the issue involved is the certainty of the promise that God had made. Since God Himself assumes the responsibility for its fulfillment, the issue of absolute certainty is settled.
Paul’s high view of Scripture is noteworthy. He bases his argument on the fact that the word seed is singular, not plural. The ultimate fulfillment of the promise to Abraham involved Christ. Since our salvation depends on union with Christ, this shows the sense in which we are involved in the Abrahamic covenant.
The Law Covenant 3:17-18
“What I am saying is this: the Law, which came four hundred and thirty years later, does not invalidate a covenant previously ratified by God, so as to nullify the promise. 18For if the inheritance is based on law, it is no longer based on a promise; but God has granted it to Abraham by means of a promise.”
What it Did Not Do 3:17
First, the coming of the Law did not invalidate the promise made to Abraham. Second, the coming of the Law did not nullify the promise made to Abraham.
What it Could Not Be 3:18
The system of promise and the system of law do not mix; they mutually exclude one another. This does not mean, however, that the Law does not have a beneficial purpose. This purpose is explained in the following verses.
THE LAW HAD DEFINITE PURPOSE 3:19-24
The Anticipated Question 3:19a
“Why the Law then?’’
If the Law was not given as a means of justification, why then was it given at all? The emphatic word in the question is why. Since Paul is going to address this question in a direct manner, this portion of Galatians must be regarded as a key passage on the subject of the Law.
The Succinct Answer 3:19b-20
“It was added because of transgressions, having been ordained through angels by the agency of a mediator, until the seed should come to whom the promise had been made. 20Now a mediator is not for one party only; whereas God is only one.”
The term because of is crucial to the understanding of Paul’s teach-ing at this point. It is the Greek word charin, which may point to two things. First, it may indicate cause. This would mean that because there were so many transgressions, something had to be done to curb them. This may be set aside as incorrect on the basis of Romans 5:20 where Paul says, “And the Law came in that the transgression might increase….’’ Second, the word may be used to indicate purpose. The Law was given so that sin would become obvious and manifest. It would therefore serve to show man how badly he needed a savior. This is confirmed by Galatians 3:24. Paul’s method of teaching in these verses builds around three comparisons.
The Law Was Added, the Promise Was Original
The Law followed the promise made to Abraham by over four-hundred years. It supplemented the promise by underscoring man’s desperate need for salvation.
The Law Was Temporary, the Promise Was Permanent
This is indicated by the term until the seed should come in verse 19.
The Law Was Given Indirectly, the Promise Was Given Directly
The Law came from God, to angels, to Moses, and finally to Israel (Acts 7:53, Hebrews 2:2). The whole process of giving the Law was marked by warning to Israel to keep away from the mount (Exodus 19:9-13, 20-25).
Verse 20 builds on the fact that wherever a mediator is involved, two parties are involved. A mediator does not represent one party only. With two entities involved, success depends upon the cooper-ation of both. In making the promise, God was both the maker and the fulfiller of it.
An Incorrect Conclusion 3:21
“Is the Law then contrary to the promises of God? May it never be! For if a law had been given which was able to impart life, then righteousness would indeed have been based on law.”
Some might come to the false conclusion that the Law stands in conflict with the promises. Paul negates this idea with an abrupt and emphatic denial. The whole idea of conflict between the two is abhorrent because it suggests a conflict within the character of God who was author of both the Law and the promise. The Law, how-ever, is unable to impart life—it cannot save.
The Success of the Law 3:22-24
“But the Scripture has shut up all men under sin, that the promise by faith in Jesus Christ might be given to those who believe. 23But before faith came, we were kept in custody under the law, being shut up to the faith which was later to be revealed. 24Therefore the Law has become our tutor to lead us to Christ, that we may be justified by faith.”
The Law Is Successful as a Jailer 3:22-23
Two verbs express the work of the Law under the figure of a jailer. The verb shut up was a technical term for detention; incarcerated would express the idea. The purpose of the Law is to shut off every line of escape except Christ. The verb kept in custody is a military term for blocking all escape routes.
The noun faith, which is the third word of verse 23 in our English Bible, is preceded by the definite article the in the Greek New Testament. This serves to particularize the noun—Paul is not speaking of faith in general, but rather to a specific faith. This specific faith is that spoken of in verse 22, which refers to faith in Jesus Christ. It is like the faith of Abraham, but different in that there are distinct Christian doctrines that rest on the revelation of Jesus Christ in time. We might paraphrase saying, “Before the church-age kind of faith came….’’
The Law Is Successful as a Tutor 3:24
Notice the marginal note that translates tutor as child-conductor. The word referred to a slave who was responsible for a child between the ages of six and sixteen. One of his major functions was to see that the child got to school. A few lines from Plato’s Lysis make the meaning clear. “Do your parents allow you to do as you please, who has charge of you?’’ The reply is, “My paidagogos (our word in Galatians 3:24) here.” The response then runs, “What! Even though he is a slave, what does he do?’’ Answer: “He takes me to school.’’ The figure Paul uses here is appropriate for two reasons. First, it shows harmony between the promise and the Law. The child-conductor cooperated with the teacher, but did not and could not do the teacher’s job. Second, the child-conductor functioned only for a designated period.
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