Wiersbe Barclay
"THE EPISTLE TO THE GALATIANS"
Chapter Three
OBJECTIVES IN STUDYING THIS CHAPTER
1) To perceive how we are clearly justified by faith in Christ, and not
by the works of the Law
2) To understand why the Law was given, what purpose it served, and how
long it was to last
3) To appreciate the purpose of baptism as it relates to becoming sons
of God
SUMMARY
With a defense of his apostleship behind him, Paul spends the next two
chapters defending the gospel he received by revelation. It is a
gospel which proclaims justification by faith in Christ, not by keeping
the works of the Law. As support, Paul begins by providing a personal
argument, asking the Galatians to recall how they themselves had
received the Spirit, and from Whom. That it came not by the works of
the Law but through the hearing of faith should be obvious to them. If
they were so begun in the Spirit, why seek to be made perfect by the
flesh (1-5)?
For his next argument, Paul appeals to the Scriptures. First, Genesis
15:6 reveals that Abraham's faith was accounted to him as
righteousness, and Genesis 12:3 foretold that in Abraham all the
nations would be blessed. Therefore, those who are of faith are sons
of Abraham and blessed along with him (6-9). As for the Law itself,
the Scriptures reveal that those who are of the works of the Law are
under a curse, while proclaiming that the just shall live by faith (Deu
27:26; Hab 2:4). Christ, however, has redeemed us from the curse of
the Law and made it possible for the blessing of Abraham to come upon
the Gentiles, especially that the promise of the Spirit might be
received through faith (10-14).
Continuing in his argument from the Scriptures, Paul reminds them that
the covenantal nature of the promise made to Abraham means it cannot be
broken. Therefore, the promise (along with its inheritance) to Abraham
and His "Seed" (Christ) remained firm, even when the Law came along 430
years later (15-18). What was the purpose of the Law then? Paul
answers that it was added because of transgressions until the Seed
(Christ) should come. It was not against the promises of God, but
because it could not provide life itself, it served the purpose of
confining all under sin until the promise by faith in Jesus could be
given to those who believe (19-22). Thus the law served to keep them
under guard, kept for the faith which would afterward be revealed. To
put it another way, it was like a tutor leading them to Christ where
they could be justified by faith. Once faith had arrived, the tutor
was no longer over them (23-25).
Paul then proceeds with a practical argument to prove we are justified
by faith in Christ, which will be continued on into the fourth chapter.
Through faith they have become sons of God in Christ, for in being
baptized into Christ they had put on Christ (26-27). Being in Christ,
they are now one in Him, with all racial, social, and sexual
distinctions removed as it pertains to salvation. Being in Christ also
makes them Abraham's seed and thereby heirs according to promise God
made to him (28-29).
OUTLINE
I. JUSTIFICATION BY FAITH: THE PERSONAL ARGUMENT (1-5)
A. HOW THEY RECEIVED THE SPIRIT (1-4)
1. Paul's concern that they have been misled (1)
2. Did they received the Spirit by the hearing of faith, or by
the works of the Law? (2)
3. Having begun the Christian life in the Spirit, did they expect
to be made perfect by the flesh? (3)
4. Would this not make their previous suffering in vain? (4)
B. FROM WHOM THEY RECEIVED THE SPIRIT (5)
1. Consider the One who supplies the Spirit and works miracles
among them (5a)
2. Does He do it by the works of the Law, or by the hearing of
faith? (5b)
II. JUSTIFICATION BY FAITH: THE SCRIPTURAL ARGUMENT (6-25)
A. THE EXAMPLE OF ABRAHAM (6-9)
1. Abraham's faith was accounted to him for righteousness (6)
2. Those who are of faith are sons of Abraham (7)
3. As foretold by Scripture, God would justify the nations by
faith (8)
4. Thus, those of faith are blessed along with believing Abraham
(9)
B. THE CURSE OF THE LAW (10-14)
1. Those who live by the works of the Law are under a curse (10)
2. The Old Testament proclaimed that one would be justified by
faith, and not by the Law, which itself was based upon works
(11-12)
3. Christ has redeemed us from the curse of the Law, by His death
on the cross (13)
4. Making it possible for Gentiles to receive the blessing of
Abraham in Christ, in particular the promise of the Spirit
which is received through faith (14)
C. THE PRIORITY OF THE PROMISE OVER THE LAW (15-18)
1. The Law, given 430 years after the promises to Abraham, did
not nullify the covenant and its promises that God made with
Abraham and His "Seed" (15-17)
a. Just as a man's covenant is not to be broken or added to it
(15)
b. God made promises to Abraham and His "Seed", that is,
Christ (16)
c. The Law cannot annul the covenant God confirmed with
Abraham, so as to make the promise of no effect (17)
2. If the inheritance was based the Law, then it is no longer
based upon a promise; but it is obvious that God gave the
inheritance by promise, not by the Law (18)
D. THE PURPOSE OF THE LAW (19-25)
1. It was added because of transgressions, till the Seed should
come (19-20)
2. The Law was not against the promises of God, but served to
confine all under sin until the promise by faith in Jesus
could be given to those who believe (21-23)
3. The Law served as a tutor, leading people to Christ, where
they could be justified by faith and eliminating the need for
a tutor (24-25)
III. JUSTIFICATION BY FAITH: THE PRACTICAL ARGUMENT (26-29)
A. THEY BECAME SONS OF GOD BY FAITH IN CHRIST JESUS (26-27)
1. It was through faith in Jesus they became sons of God (26)
2. For by being baptized into Christ (an act of faith), they had
put on Christ (27)
B. THEY ARE ONE IN CHRIST, AND THUS ABRAHAM'S SEED (28-29)
1. In Christ, there is no distinction, they are all one (28)
2. In Christ, they rightfully become Abraham's seed, and thus
heirs according to the promise (29)
REVIEW QUESTIONS FOR THE CHAPTER
1) What are the main points of this chapter?
- Justification by faith: The personal argument (1-5)
- Justification by faith: The scriptural argument (6-25)
- Justification by faith: The practical argument (26-29)
2) What was Paul afraid had happened to the Galatians? (1)
- Someone had "bewitched" them, so that they should not obey the
truth
3) To demonstrate that they were justified by faith in Christ and not
by the works of the Law, what did Paul ask them? (2)
- How did they receive the Spirit? By the works of the Law, or by
the hearing of faith?
4) What did Paul consider foolish on their part? (3)
- Having begun in the Spirit, trying to be made perfect by the flesh
(i.e., the Law)
5) To further show that they were justified by faith, what did Paul ask
them? (5)
- How did the One who supplied the Spirit, and worked miracles among
them, do it? By the works of the Law, or by the hearing of faith?
6) What was accounted to Abraham for righteousness? (6)
- That he believed God
7) Who are the true sons of Abraham? (7)
- Those who are of faith
8) What did the Scripture foresee that God would do? (8)
- Justify the nations by faith
9) What is the condition of those who are of the works of the Law? (10)
- They are under the curse
10) What did the Old Testament say that makes it evident no one is
justified by the Law? (11)
- "The just shall live by faith"
11) What did Christ do by becoming a curse for us? (13)
- He has redeemed us from the curse of the Law
12) What else did Christ make possible by becoming a curse? (14)
- That the blessing of Abraham might come upon the Gentiles in
Christ Jesus
- That we might receive the promise of the Spirit through faith
13) To whom were the promises made? Who is the "Seed"? (16)
- Abraham and his "Seed"
- Christ
14) How long after the promise or covenant that God made with Abraham
did the Law come in? Did the Law annul the promise? (17)
- 430 years
- No
15) What purpose did the Law serve? How long was it to last? (19)
- It was added because of transgressions
- Till the Seed should come to whom the promise was made
16) What function therefore did the Law serve? Are we still under the
Law? (24-25)
- As a tutor, to bring them to Christ so that they could be
justified by faith
- No
17) How does one become a son of God? (26-27)
- Through faith in Christ Jesus
- By putting Christ on in baptism
18) What happens to the racial, social, and sexual differences in
Christ as they relate to salvation? (28)
- They are no more, for we are one in Christ
19) If we are Christ's, who are we? (29)
- Abraham's seed, and heirs according to the promise
Chapter III Justification Belongeth to Abraham's Children by Faith
Summary--The Spirit Imparted to Galatian Christians Through the Gospel. This, too, Before They Knew of the Works of the Law. Abraham Justified by Faith, While Yet Uncircumcised. Those of All Nations, Who Believe, Blessed With Abraham. All Condemned by the Law Since All Are Sinners. Christ, Whom It Slew, Redeemed Us from Its Curse. The Covenant With Abraham Which Included the Gentiles Made Before the Law. The Law Cannot Disannul It. It Included Christ. All Believers Having Put on Christ, the Seed of Abraham, Become Abraham's Children.
1-5. Who hath bewitched you? That they, Gentiles, instructed in the gospel, should virtually deny Christ's death by seeking justification by the law was inexplicable. Were they bewitched? Before whose eyes Jesus Christ hath been evidently set forth. Paul, while among them, had so faithfully and vividly preached Christ crucified, that it might be said that he was pictured before their eyes. Yet, if they were justified by the law, Christ was crucified in vain.
2. Received ye the Spirit by the works of the law? Let them answer this. He had preached Christ to them, they had heard, believed and obeyed; not a word was said of the works of the law; yet God had acknowledged the work by imparting his Spirit.
3. Are ye so foolish? They had begun with a spiritual religion, and received the Spirit. Did they expect to be made perfect by the fleshly ordinances of the law?
4. Have ye suffered so many things in vain? If they turned from the cross to the law for salvation, all that they had suffered for Christ was in vain. If it be indeed in vain. I take this to mean, “If it be possible that you do turn to the law and make your sufferings vain.”
5. He therefore that ministereth to you the Spirit. Did God bestow spiritual gifts and miraculous powers among you as the result of works of the law, or of the hearing of faith? Were these bestowed through the law, or the gospel?
6-9. Even as Abraham believed God, etc. The Galatians would have to reply to the questions of verse 5, “By the hearing of faith?” “Yes,” says Paul, “Even as Abraham, who was accepted as righteous by faith without the law.” See Gen 15:6. This passage is quoted in Rom 4:3, 9, 21, 22, and in James 2:23.
7. Know ye therefore. Paul now states his great argument. Abraham's faith made him righteous; he is the spiritual father of believers. Those who believe upon Christ, the promised seed of Abraham, are the spiritual children of Abraham and the heirs of the promise.
8. The Scripture, foreseeing. Looking forward to the salvation of the heathen who believe on Christ. Preached before the gospel unto Abraham. Announced it in anticipation, in a great Messianic promise. In thee shall, etc. See Gen 12:3. Observe (1) that this promise is made to Abraham long before he was circumcised. (2) It is a promise of a blessing for the Gentile nations through him. (3) It is a promise of Christ, and hence the gospel in promise before the law existed.
9. So then. Then this promise embraces Gentile believers. They are blessed as believing Abraham was blessed. See verse 6.
10-12. For as many as are of the works of the law. Having just shown that believers through Christ are justified, he next shows that all under the law are in condemnation. It is written. See Deut 27:26. Compare Rom 3:19, 20. Not only those under the law fail of justification, but the curse rests upon them, for all fail to obey all the things in the law. See Rom 3:23.
11. The just shall live by faith. To seek righteousness by the law is also contrary to the prophets, for Habakkuk 2:4 says that the just shall live by faith, not by the works of the law.
12. The law is not of faith. Is not a system of faith, but proclaims life by doing the law, rather than by faith. The quotation is from Lev 18:5. But since none can keep it perfectly, all are under the curse (verse 10).
13, 14. Christ hath redeemed us from the curse. From the curse of the law Christ hath redeemed us by suffering for us. Being made a curse for us. He took our curse on himself and suffered in our stead. For it is written. In Deut 21:23. Compare Matt 20:28; 1 Tim 2:6; 1 Cor 6:20; 7:23; Titus 2:14, etc.
14. That the blessing of Abraham. Christ took the curse upon himself that we might be blessed with the believing Abraham (verse 6). Hence Gentiles who believe have the promise of justification, and of the Spirit. Compare verses 2 and 5. There it is shown that the Spirit came by the faith, rather than by the law.
15-18. I speak after the manner of men. I will make a comparison with human affairs. Though it be but a man's covenant, etc. A covenant, or agreement, among men, after it is ratified, cannot be annulled or altered without the consent of both parties.
16. Now to Abraham and his seed were the promise made. The covenant with its promises was made with Abraham and his seed. There were promises spoken on several occasion. See Gen 12:3, 7; 13:16; 15:5; 17:7. The promises of the covenant were to the seed, as well as to Abraham, and hence did not terminate with his death. He saith not, To seeds, as of many, but... to thy seed. This passage has excited much criticism. Many have thought that Paul made a grammatical mistake. Even Luther says: “My dear brother Paul, this argument won't stick.” The criticism is that sperma, the Greek word rendered “seed,” is a collective noun and may include all Abraham's descendants. Paul elsewhere shows that he knew just the meaning of sperma (Rom 4:18; 9:7), but the question here is not one of grammar, but of spiritual meaning. Paul does not mean that sperma (seed) excludes plurality, but that it implies unity. Not the word “children” or “descendants” is used. This would embrace the children of Ishmael, of Esau, and of Keturah. But there is a seed to whom the promise is given; a seed that embraces many, but is one. That seed is Christ the head, and all in Christ. See 1 Cor 12:12. The whole spiritual seed of Abraham concentrates in Christ. The promise is to Christ and all in Christ. Paul understood Greek as well as his critics, and also knew what he meant.
17. And this I say. He returns to the argument introduced in verse 15. That the covenant. He has just shown that this covenant was not only with Abraham, but with his spiritual seed, and hence must continue in effect until Christ came. Hence the law, made over four centuries after the covenant was given, could not disannul it. The covenant made with Abraham is still in force. Four hundred and thirty years. According to Usher's Chronology, the promise was made to Abraham in b.c. 1921; the law was given at Sinai b.c. 1491; the interval is 430 years. But some have held that Paul made a mistake because in Exod 12:12 it said that Hebrews were in Egypt 430 years. The matter is easily explained. The Septuagint Version of the Old Testament is the one usually followed by Christ and his apostles. Its translators, following the Hebrew copy before them, render Exodus 12:12, “The sojourning of the children of Israel who dwelt in Egypt, and in the land of Canaan, was four hundred and thirty years.” Whether this is right, or our Hebrew text, does not matter. Paul gave the usually received statement. His point was simply that the law was given many ages after the covenant with Abraham.
18. If the inheritance be of the law. Law and promise exclude each other. The legal heir receives his inheritance by law, if there be no will; one not a legal heir may receive it by the promise of a will. The inheritance was given to Abraham by promise; and ours depends on the promise.
19-23. Wherefore then serveth the law? What was its object then? It was added in order to restrain transgressions among men, and especially among the fleshly race of Abraham, until the promised seed, to whom the promise was made, even Christ, should come. It was therefore only to last until that seed came. Ordained by angels in the hand of a mediator. Communicated through the means of angels to the mediator between Israel and God; that is, to Moses. See Acts 7:53; Heb 2:2; Deut 33:2, and Deut 5:5.
20. Now a mediator is not a mediator of one. A mediator implies two parties between whom he acts. But God is one. The idea is that when God makes a promise by his sovereign power no mediator is required. God acts alone. Thus it was when the promises were made to Abraham. God, too, is One, the same, always, and hence the law is not due to a change of the divine mind.
21. Is the law then against the promises? No. The law does not give life at all. If it did, and could impart righteousness, then it might be said to be opposed to the promises of righteousness by faith.
22. But. But none became righteous by the law. The Scriptures place all under sin that the promise should be to them only who believe through Christ. All hope is in the gospel. See Rom 11:32.
23. Kept under the law. Before the faith was revealed we were confined under the law, as it were in prison, in a state of preparation for the faith that was to be revealed. The law was “added” (see verse 19) in order to do a work of preparation until the gospel was revealed.
24-29. Wherefore the law was our schoolmaster. “Tutor,” in the Revision. In Roman families a trusted slave, a pedagogue, had charge of children, preserved them from harm, and took them to school. The law is such a tutor; not a schoolmaster, but a guide to lead us to the school of Christ. There we are justified by faith.
25. After that faith is come. When once brought to Christ we do not need the tutor any longer. We are no longer under him.
26. For ye are all the children of God. Faith has come to all of you. You are all God's children by faith in Christ. Hence you are under the schoolmaster no longer.
27. For. He now shows how their faith acted to bring them into Christ. As Dr. Schaff says, “Faith always implies surrender.” Faith leads to obedience. The believer is baptized into Christ, and being found in him has put on Christ. Being in Christ, a member of his body, a part of the Son, the believer becomes a child of God. Compare Rom 6:3; 1 Cor 10:2, and Matt 28:19. “The baptized is surrounded by Christ and covered by his merits.... The figure of putting on Christ as a new dress afterwards gave rise to the custom of wearing white baptismal garments.”--Schaff, in loco.
28. There is neither Jew nor Greek. In Christ the old, worldly lines of separation are all blotted out. All one. One person, as it were, “one new man” (Eph 2:15), of which Christ is the head. All, without regard to race, blended into one whole.
29. If ye be Christ's. As Christ is the seed of Abraham, all in Christ become the spiritual seed of Abraham, and hence heirs of the promise to Abraham's seed.
Note.--In the study of this Letter, it is well to keep in mind that the term faith is used by Paul often in a sense that means more than the act of belief. When it is put in contrast with the law, it is used in the sense of The Faith, that is, The Gospel. It comprehends what is believed, believing, and the results of believing. The fact that the apostles so often places the definite article before the word faith, so that in the Greek he speaks of The Faith, leaves no doubt of his meaning. It is unfortunate that the translators have obscured the meaning by omitting the article. Thus in this chapter the Greek gives the definite article before the word (the faith) five times where it is omitted in the Common Version. The examples are verse 14, verse 23 (twice), verses 25 and 26.
"THE EPISTLE TO THE GALATIANS"
Chapter Three
OBJECTIVES IN STUDYING THIS CHAPTER
1) To perceive how we are clearly justified by faith in Christ, and not
by the works of the Law
2) To understand why the Law was given, what purpose it served, and how
long it was to last
3) To appreciate the purpose of baptism as it relates to becoming sons
of God
SUMMARY
With a defense of his apostleship behind him, Paul spends the next two
chapters defending the gospel he received by revelation. It is a
gospel which proclaims justification by faith in Christ, not by keeping
the works of the Law. As support, Paul begins by providing a personal
argument, asking the Galatians to recall how they themselves had
received the Spirit, and from Whom. That it came not by the works of
the Law but through the hearing of faith should be obvious to them. If
they were so begun in the Spirit, why seek to be made perfect by the
flesh (1-5)?
For his next argument, Paul appeals to the Scriptures. First, Genesis
15:6 reveals that Abraham's faith was accounted to him as
righteousness, and Genesis 12:3 foretold that in Abraham all the
nations would be blessed. Therefore, those who are of faith are sons
of Abraham and blessed along with him (6-9). As for the Law itself,
the Scriptures reveal that those who are of the works of the Law are
under a curse, while proclaiming that the just shall live by faith (Deu
27:26; Hab 2:4). Christ, however, has redeemed us from the curse of
the Law and made it possible for the blessing of Abraham to come upon
the Gentiles, especially that the promise of the Spirit might be
received through faith (10-14).
Continuing in his argument from the Scriptures, Paul reminds them that
the covenantal nature of the promise made to Abraham means it cannot be
broken. Therefore, the promise (along with its inheritance) to Abraham
and His "Seed" (Christ) remained firm, even when the Law came along 430
years later (15-18). What was the purpose of the Law then? Paul
answers that it was added because of transgressions until the Seed
(Christ) should come. It was not against the promises of God, but
because it could not provide life itself, it served the purpose of
confining all under sin until the promise by faith in Jesus could be
given to those who believe (19-22). Thus the law served to keep them
under guard, kept for the faith which would afterward be revealed. To
put it another way, it was like a tutor leading them to Christ where
they could be justified by faith. Once faith had arrived, the tutor
was no longer over them (23-25).
Paul then proceeds with a practical argument to prove we are justified
by faith in Christ, which will be continued on into the fourth chapter.
Through faith they have become sons of God in Christ, for in being
baptized into Christ they had put on Christ (26-27). Being in Christ,
they are now one in Him, with all racial, social, and sexual
distinctions removed as it pertains to salvation. Being in Christ also
makes them Abraham's seed and thereby heirs according to promise God
made to him (28-29).
OUTLINE
I. JUSTIFICATION BY FAITH: THE PERSONAL ARGUMENT (1-5)
A. HOW THEY RECEIVED THE SPIRIT (1-4)
1. Paul's concern that they have been misled (1)
2. Did they received the Spirit by the hearing of faith, or by
the works of the Law? (2)
3. Having begun the Christian life in the Spirit, did they expect
to be made perfect by the flesh? (3)
4. Would this not make their previous suffering in vain? (4)
B. FROM WHOM THEY RECEIVED THE SPIRIT (5)
1. Consider the One who supplies the Spirit and works miracles
among them (5a)
2. Does He do it by the works of the Law, or by the hearing of
faith? (5b)
II. JUSTIFICATION BY FAITH: THE SCRIPTURAL ARGUMENT (6-25)
A. THE EXAMPLE OF ABRAHAM (6-9)
1. Abraham's faith was accounted to him for righteousness (6)
2. Those who are of faith are sons of Abraham (7)
3. As foretold by Scripture, God would justify the nations by
faith (8)
4. Thus, those of faith are blessed along with believing Abraham
(9)
B. THE CURSE OF THE LAW (10-14)
1. Those who live by the works of the Law are under a curse (10)
2. The Old Testament proclaimed that one would be justified by
faith, and not by the Law, which itself was based upon works
(11-12)
3. Christ has redeemed us from the curse of the Law, by His death
on the cross (13)
4. Making it possible for Gentiles to receive the blessing of
Abraham in Christ, in particular the promise of the Spirit
which is received through faith (14)
C. THE PRIORITY OF THE PROMISE OVER THE LAW (15-18)
1. The Law, given 430 years after the promises to Abraham, did
not nullify the covenant and its promises that God made with
Abraham and His "Seed" (15-17)
a. Just as a man's covenant is not to be broken or added to it
(15)
b. God made promises to Abraham and His "Seed", that is,
Christ (16)
c. The Law cannot annul the covenant God confirmed with
Abraham, so as to make the promise of no effect (17)
2. If the inheritance was based the Law, then it is no longer
based upon a promise; but it is obvious that God gave the
inheritance by promise, not by the Law (18)
D. THE PURPOSE OF THE LAW (19-25)
1. It was added because of transgressions, till the Seed should
come (19-20)
2. The Law was not against the promises of God, but served to
confine all under sin until the promise by faith in Jesus
could be given to those who believe (21-23)
3. The Law served as a tutor, leading people to Christ, where
they could be justified by faith and eliminating the need for
a tutor (24-25)
III. JUSTIFICATION BY FAITH: THE PRACTICAL ARGUMENT (26-29)
A. THEY BECAME SONS OF GOD BY FAITH IN CHRIST JESUS (26-27)
1. It was through faith in Jesus they became sons of God (26)
2. For by being baptized into Christ (an act of faith), they had
put on Christ (27)
B. THEY ARE ONE IN CHRIST, AND THUS ABRAHAM'S SEED (28-29)
1. In Christ, there is no distinction, they are all one (28)
2. In Christ, they rightfully become Abraham's seed, and thus
heirs according to the promise (29)
REVIEW QUESTIONS FOR THE CHAPTER
1) What are the main points of this chapter?
- Justification by faith: The personal argument (1-5)
- Justification by faith: The scriptural argument (6-25)
- Justification by faith: The practical argument (26-29)
2) What was Paul afraid had happened to the Galatians? (1)
- Someone had "bewitched" them, so that they should not obey the
truth
3) To demonstrate that they were justified by faith in Christ and not
by the works of the Law, what did Paul ask them? (2)
- How did they receive the Spirit? By the works of the Law, or by
the hearing of faith?
4) What did Paul consider foolish on their part? (3)
- Having begun in the Spirit, trying to be made perfect by the flesh
(i.e., the Law)
5) To further show that they were justified by faith, what did Paul ask
them? (5)
- How did the One who supplied the Spirit, and worked miracles among
them, do it? By the works of the Law, or by the hearing of faith?
6) What was accounted to Abraham for righteousness? (6)
- That he believed God
7) Who are the true sons of Abraham? (7)
- Those who are of faith
8) What did the Scripture foresee that God would do? (8)
- Justify the nations by faith
9) What is the condition of those who are of the works of the Law? (10)
- They are under the curse
10) What did the Old Testament say that makes it evident no one is
justified by the Law? (11)
- "The just shall live by faith"
11) What did Christ do by becoming a curse for us? (13)
- He has redeemed us from the curse of the Law
12) What else did Christ make possible by becoming a curse? (14)
- That the blessing of Abraham might come upon the Gentiles in
Christ Jesus
- That we might receive the promise of the Spirit through faith
13) To whom were the promises made? Who is the "Seed"? (16)
- Abraham and his "Seed"
- Christ
14) How long after the promise or covenant that God made with Abraham
did the Law come in? Did the Law annul the promise? (17)
- 430 years
- No
15) What purpose did the Law serve? How long was it to last? (19)
- It was added because of transgressions
- Till the Seed should come to whom the promise was made
16) What function therefore did the Law serve? Are we still under the
Law? (24-25)
- As a tutor, to bring them to Christ so that they could be
justified by faith
- No
17) How does one become a son of God? (26-27)
- Through faith in Christ Jesus
- By putting Christ on in baptism
18) What happens to the racial, social, and sexual differences in
Christ as they relate to salvation? (28)
- They are no more, for we are one in Christ
19) If we are Christ's, who are we? (29)
- Abraham's seed, and heirs according to the promise
Chapter III Justification Belongeth to Abraham's Children by Faith
Summary--The Spirit Imparted to Galatian Christians Through the Gospel. This, too, Before They Knew of the Works of the Law. Abraham Justified by Faith, While Yet Uncircumcised. Those of All Nations, Who Believe, Blessed With Abraham. All Condemned by the Law Since All Are Sinners. Christ, Whom It Slew, Redeemed Us from Its Curse. The Covenant With Abraham Which Included the Gentiles Made Before the Law. The Law Cannot Disannul It. It Included Christ. All Believers Having Put on Christ, the Seed of Abraham, Become Abraham's Children.
1-5. Who hath bewitched you? That they, Gentiles, instructed in the gospel, should virtually deny Christ's death by seeking justification by the law was inexplicable. Were they bewitched? Before whose eyes Jesus Christ hath been evidently set forth. Paul, while among them, had so faithfully and vividly preached Christ crucified, that it might be said that he was pictured before their eyes. Yet, if they were justified by the law, Christ was crucified in vain.
2. Received ye the Spirit by the works of the law? Let them answer this. He had preached Christ to them, they had heard, believed and obeyed; not a word was said of the works of the law; yet God had acknowledged the work by imparting his Spirit.
3. Are ye so foolish? They had begun with a spiritual religion, and received the Spirit. Did they expect to be made perfect by the fleshly ordinances of the law?
4. Have ye suffered so many things in vain? If they turned from the cross to the law for salvation, all that they had suffered for Christ was in vain. If it be indeed in vain. I take this to mean, “If it be possible that you do turn to the law and make your sufferings vain.”
5. He therefore that ministereth to you the Spirit. Did God bestow spiritual gifts and miraculous powers among you as the result of works of the law, or of the hearing of faith? Were these bestowed through the law, or the gospel?
6-9. Even as Abraham believed God, etc. The Galatians would have to reply to the questions of verse 5, “By the hearing of faith?” “Yes,” says Paul, “Even as Abraham, who was accepted as righteous by faith without the law.” See Gen 15:6. This passage is quoted in Rom 4:3, 9, 21, 22, and in James 2:23.
7. Know ye therefore. Paul now states his great argument. Abraham's faith made him righteous; he is the spiritual father of believers. Those who believe upon Christ, the promised seed of Abraham, are the spiritual children of Abraham and the heirs of the promise.
8. The Scripture, foreseeing. Looking forward to the salvation of the heathen who believe on Christ. Preached before the gospel unto Abraham. Announced it in anticipation, in a great Messianic promise. In thee shall, etc. See Gen 12:3. Observe (1) that this promise is made to Abraham long before he was circumcised. (2) It is a promise of a blessing for the Gentile nations through him. (3) It is a promise of Christ, and hence the gospel in promise before the law existed.
9. So then. Then this promise embraces Gentile believers. They are blessed as believing Abraham was blessed. See verse 6.
10-12. For as many as are of the works of the law. Having just shown that believers through Christ are justified, he next shows that all under the law are in condemnation. It is written. See Deut 27:26. Compare Rom 3:19, 20. Not only those under the law fail of justification, but the curse rests upon them, for all fail to obey all the things in the law. See Rom 3:23.
11. The just shall live by faith. To seek righteousness by the law is also contrary to the prophets, for Habakkuk 2:4 says that the just shall live by faith, not by the works of the law.
12. The law is not of faith. Is not a system of faith, but proclaims life by doing the law, rather than by faith. The quotation is from Lev 18:5. But since none can keep it perfectly, all are under the curse (verse 10).
13, 14. Christ hath redeemed us from the curse. From the curse of the law Christ hath redeemed us by suffering for us. Being made a curse for us. He took our curse on himself and suffered in our stead. For it is written. In Deut 21:23. Compare Matt 20:28; 1 Tim 2:6; 1 Cor 6:20; 7:23; Titus 2:14, etc.
14. That the blessing of Abraham. Christ took the curse upon himself that we might be blessed with the believing Abraham (verse 6). Hence Gentiles who believe have the promise of justification, and of the Spirit. Compare verses 2 and 5. There it is shown that the Spirit came by the faith, rather than by the law.
15-18. I speak after the manner of men. I will make a comparison with human affairs. Though it be but a man's covenant, etc. A covenant, or agreement, among men, after it is ratified, cannot be annulled or altered without the consent of both parties.
16. Now to Abraham and his seed were the promise made. The covenant with its promises was made with Abraham and his seed. There were promises spoken on several occasion. See Gen 12:3, 7; 13:16; 15:5; 17:7. The promises of the covenant were to the seed, as well as to Abraham, and hence did not terminate with his death. He saith not, To seeds, as of many, but... to thy seed. This passage has excited much criticism. Many have thought that Paul made a grammatical mistake. Even Luther says: “My dear brother Paul, this argument won't stick.” The criticism is that sperma, the Greek word rendered “seed,” is a collective noun and may include all Abraham's descendants. Paul elsewhere shows that he knew just the meaning of sperma (Rom 4:18; 9:7), but the question here is not one of grammar, but of spiritual meaning. Paul does not mean that sperma (seed) excludes plurality, but that it implies unity. Not the word “children” or “descendants” is used. This would embrace the children of Ishmael, of Esau, and of Keturah. But there is a seed to whom the promise is given; a seed that embraces many, but is one. That seed is Christ the head, and all in Christ. See 1 Cor 12:12. The whole spiritual seed of Abraham concentrates in Christ. The promise is to Christ and all in Christ. Paul understood Greek as well as his critics, and also knew what he meant.
17. And this I say. He returns to the argument introduced in verse 15. That the covenant. He has just shown that this covenant was not only with Abraham, but with his spiritual seed, and hence must continue in effect until Christ came. Hence the law, made over four centuries after the covenant was given, could not disannul it. The covenant made with Abraham is still in force. Four hundred and thirty years. According to Usher's Chronology, the promise was made to Abraham in b.c. 1921; the law was given at Sinai b.c. 1491; the interval is 430 years. But some have held that Paul made a mistake because in Exod 12:12 it said that Hebrews were in Egypt 430 years. The matter is easily explained. The Septuagint Version of the Old Testament is the one usually followed by Christ and his apostles. Its translators, following the Hebrew copy before them, render Exodus 12:12, “The sojourning of the children of Israel who dwelt in Egypt, and in the land of Canaan, was four hundred and thirty years.” Whether this is right, or our Hebrew text, does not matter. Paul gave the usually received statement. His point was simply that the law was given many ages after the covenant with Abraham.
18. If the inheritance be of the law. Law and promise exclude each other. The legal heir receives his inheritance by law, if there be no will; one not a legal heir may receive it by the promise of a will. The inheritance was given to Abraham by promise; and ours depends on the promise.
19-23. Wherefore then serveth the law? What was its object then? It was added in order to restrain transgressions among men, and especially among the fleshly race of Abraham, until the promised seed, to whom the promise was made, even Christ, should come. It was therefore only to last until that seed came. Ordained by angels in the hand of a mediator. Communicated through the means of angels to the mediator between Israel and God; that is, to Moses. See Acts 7:53; Heb 2:2; Deut 33:2, and Deut 5:5.
20. Now a mediator is not a mediator of one. A mediator implies two parties between whom he acts. But God is one. The idea is that when God makes a promise by his sovereign power no mediator is required. God acts alone. Thus it was when the promises were made to Abraham. God, too, is One, the same, always, and hence the law is not due to a change of the divine mind.
21. Is the law then against the promises? No. The law does not give life at all. If it did, and could impart righteousness, then it might be said to be opposed to the promises of righteousness by faith.
22. But. But none became righteous by the law. The Scriptures place all under sin that the promise should be to them only who believe through Christ. All hope is in the gospel. See Rom 11:32.
23. Kept under the law. Before the faith was revealed we were confined under the law, as it were in prison, in a state of preparation for the faith that was to be revealed. The law was “added” (see verse 19) in order to do a work of preparation until the gospel was revealed.
24-29. Wherefore the law was our schoolmaster. “Tutor,” in the Revision. In Roman families a trusted slave, a pedagogue, had charge of children, preserved them from harm, and took them to school. The law is such a tutor; not a schoolmaster, but a guide to lead us to the school of Christ. There we are justified by faith.
25. After that faith is come. When once brought to Christ we do not need the tutor any longer. We are no longer under him.
26. For ye are all the children of God. Faith has come to all of you. You are all God's children by faith in Christ. Hence you are under the schoolmaster no longer.
27. For. He now shows how their faith acted to bring them into Christ. As Dr. Schaff says, “Faith always implies surrender.” Faith leads to obedience. The believer is baptized into Christ, and being found in him has put on Christ. Being in Christ, a member of his body, a part of the Son, the believer becomes a child of God. Compare Rom 6:3; 1 Cor 10:2, and Matt 28:19. “The baptized is surrounded by Christ and covered by his merits.... The figure of putting on Christ as a new dress afterwards gave rise to the custom of wearing white baptismal garments.”--Schaff, in loco.
28. There is neither Jew nor Greek. In Christ the old, worldly lines of separation are all blotted out. All one. One person, as it were, “one new man” (Eph 2:15), of which Christ is the head. All, without regard to race, blended into one whole.
29. If ye be Christ's. As Christ is the seed of Abraham, all in Christ become the spiritual seed of Abraham, and hence heirs of the promise to Abraham's seed.
Note.--In the study of this Letter, it is well to keep in mind that the term faith is used by Paul often in a sense that means more than the act of belief. When it is put in contrast with the law, it is used in the sense of The Faith, that is, The Gospel. It comprehends what is believed, believing, and the results of believing. The fact that the apostles so often places the definite article before the word faith, so that in the Greek he speaks of The Faith, leaves no doubt of his meaning. It is unfortunate that the translators have obscured the meaning by omitting the article. Thus in this chapter the Greek gives the definite article before the word (the faith) five times where it is omitted in the Common Version. The examples are verse 14, verse 23 (twice), verses 25 and 26.