(Chapters 3-4)
In chapter 1, Paul spoke of the source of his apostleship—it was from the Lord Himself. In chapter 2, he spoke of the power of his apostleship—which was able to withstand the Judaizers at the council in Jerusalem, and even rebuke the Apostle Peter. Now in chapter 3, he speaks of the message of his apostleship—the gospel and the blessing it bestows on the person who believes it.
If the first two chapters were personal, the next two chapters (3-4) are polemical (defending the faith by argument).
The Blessing of God Is on the Principle of Faith Apart From Works
What the Law could not do and what grace has done for the believer is now unfolded. In this chapter, Paul focuses mainly on the positive results that the gospel brings to the believer, which the Law cannot give. In chapter 4, he will dwell on the negative effects that legalism has on Christianity when the two are mixed.
In this chapter, he doesn’t give the Galatians the truth of the gospel in his usual way of teaching, but reasons with them concerning certain irrefutable facts. He communicates the truth in this way because they had become insensible (“senseless”) and he wanted to get them thinking rationally again. Hence, the chapter is doctrinal, but takes the form of beseeching and reasoning and asking questions.
Paul gives four arguments that irrefutably prove that the blessing of God in the gospel is on the basis of faith and not works. He gives:
• An argument from the experience of the Galatians themselves (vss. 1-5).
• An argument from the experience of Abraham (vss. 6-9).
• An argument from the witness of the Holy Scriptures (vss. 10-14).
• An argument from the blessings of the promise to the Old Testament fathers being unconditional (vss. 15-25).
Chap. 3:1-5—The Experience of the Galatians in Their Conversion to God
Vs. 1—Paul begins by asking the Galatians six questions that were calculated to open their eyes and reach their consciences. The answers to these questions are so obvious that he doesn’t state them.
His first question is, “O senseless Galatians, who hath bewitched you, that ye should not obey the truth?” He asks them “who” was responsible for this error that they had gotten into. This word in the Greek is in the singular. Apparently, there was one person in particular who was at fault. He may have been a pre-eminent teacher, or as some expositors suggest, the devil himself. Whatever the case, the Galatians had fallen prey to his deceptions. Paul calls them “senseless” because they didn’t seem to have the spiritual sense to realize that they had been misled. They were like men “bewitched” under an evil spell.
As in most cases of defection, there was a course that led to their swallowing the devil’s lie. It appears that there were four stages with the Galatians:
1. They were “removed” from Him who called them—Christ (chap. 1:6). They had gotten out of communion with the Lord Himself.
2. They were “bewitched” by the enemy (chap. 3:1). Going on out of communion with the Lord, they became vulnerable to the subtle workings of the enemy who confused them as to the truth.
3. They became “entangled” in earthly religion to which they had turned (chap. 5:1).
4. They were “hindered [stopped]” from going on in true Christian liberty (chap. 5:7).
Paul went on, saying, “Before whose eyes Jesus Christ hath been evidently set forth, crucified among you.” This is what Paul had done in giving them the gospel. He had set before them Christ crucified, and they believed it to the salvation of their souls. Preaching Christ crucified was the essence of Paul’s preaching in every place he went (1 Cor. 2:22For I determined not to know any thing among you, save Jesus Christ, and him crucified. (1 Corinthians 2:2)). It is a mark of a good preacher or teacher to “set forth” the truth “evidently” and clearly. False teachers are typically obscure—particularly those entrenched in legalism. Regardless of how clearly and how simply Paul had taught the Galatians, they had turned their eyes away from Christ crucified and were looking to the Law for righteousness and holiness. They had lost sight of the purpose and meaning of the cross and had swallowed a lie.
We Are Saved By Faith
Vs. 2—Paul’s next questions go back over their history, from their conversion through to their service for the Lord. Their own experience proves the folly of keeping the Law for righteousness. Paul doesn’t question their salvation; he takes for granted that they had the Holy Spirit. The Galatians had “received” the Spirit (chap. 3:2); their problem was that they were not being “led” of the Spirit (chap. 5:18). This is instructive; even though they were saved and sealed with the Holy Spirit, they had become senseless, and were misled by the enemy of their souls. It shows that real Christians are not immune from the attacks and subtle deceptions of the devil. Real believers can be deceived by “seducing spirits and doctrines of devils [demons]” (1 Tim. 4:11Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; (1 Timothy 4:1)). It is not enough, therefore, to have the indwelling Spirit to be kept; we must walk in communion with the Lord.
A simple question would settle the matter as to whether a person is saved by “the works of the law.” How were the Galatians saved? Did they receive the Holy Spirit by doing the works of the Law, or by believing the gospel? Obviously, it was by believing. No one ever received the Spirit by keeping the Law. The Galatians own experience should have taught them that blessing comes “on the principle of faith” and not through Law-keeping.
Many Christians today are praying to receive the Holy Spirit, not realizing that they already have the indwelling Spirit. The Spirit takes up His residence in a person the moment he believes the gospel of his salvation (Eph. 1:1313In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, (Ephesians 1:13)). Scripture tells us that if a believer understands that God is his Father and can lift up his voice in prayer to Him, crying, “Abba, Father,” it is proof that he has the Spirit dwelling in him (Rom. 8:14-1514For as many as are led by the Spirit of God, they are the sons of God. 15For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. (Romans 8:14‑15); Gal. 4:66And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. (Galatians 4:6)).
We Grow Into Christian Perfection (Maturity) By Faith
Vs. 3—Two more questions are asked. They address another false notion that the Galatians had—that Christian perfection can be reached by “the works of the law.” Many Christians today think this. They will concede that a believer is justified by faith but will insist that he must keep the Law after he is saved as a rule for his life; otherwise (they think) there will be nothing to stop a believer from going off into sinful living. This is the essence of legality. Legality is seeking to reach Christian perfection through setting rules and regulations for the flesh, rather than having Christ as the motivating force in one’s life. A person, so inclined, may use the Law of Moses or some other self-imposed set of rules, but in either case, it will not produce Christian maturity.
Paul demonstrates the illogic of this by asking, “Does God begin something on one principle and then carry it to completion on an opposing principle?” If they could not obtain salvation by fleshly efforts, how can they expect to grow in holiness to Christian maturity (“perfect”) by fleshly efforts? The truth is that the law will not justify a person before God, nor will it produce holiness in a believer.
To think that the believer needs the law to keep him from going off into sin is to misunderstand the power of grace. When the grace of God takes hold of the soul, it doesn’t make him want to sin; it makes him a devoted servant of the Lord! Such a person will want to “walk in the Spirit.” He will want more of Christ and will live his life in the sphere of Christ’s interests (Gal. 5:1616This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh. (Galatians 5:16)). Consequently, the power of the Spirit will be manifest in his life in the way of deliverance from the evil passions that emanate from the fallen sin-nature (Rom. 8:22For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. (Romans 8:2)).
We Suffer Because of Our Faith
Vs. 4—The Galatians suffered persecution from the Jews for taking the Christian position, which is entirely based on faith. Paul asks, “Have ye suffered so many things in vain?” Was all that suffering they endured for nothing? Those who persecuted them, which were predominantly their unbelieving Jewish brethren, did so because the Galatians believed the gospel in simple faith apart from the Law. But now, in turning to the Law, they were as much as saying that their persecutors were right after all!
We Serve the Lord By Faith
Vs. 5—After the Galatians were saved, they served the Lord as Christian workers. One, who ministered among them, did so through and by the power of the Spirit. The essence of Christian ministry is to dispense the blessing of the Spirit to others. This would be either in doctrine, or it might be in the working of “miracles.” (There were miraculous gifts and signs being manifested in those early days of the Christian testimony – Mark 16:17-1817And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues; 18They shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover. (Mark 16:17‑18); Heb. 2:44God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will? (Hebrews 2:4)). Paul’s question to them was, “Did the power for working these miracles come from Law-keeping or by ‘the report of faith?’” Obviously, it was by faith.
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Thus, Paul has shown from the Galatians’ own experience that the Christian life, from start to finish, is based on the principle of faith, and has nothing to do with keeping the Law (2 Cor. 5:77(For we walk by faith, not by sight:) (2 Corinthians 5:7)).
Chap. 3:6-9—the Example of Abraham Being Reckoned Righteous
Vs. 6—Paul passes on to speak of Abraham. His case is all the more convincing, for Abraham was the one, above all others, who was highly esteemed by the Judaizing teachers. They boasted that he was their father and gloried in him as their great example (John 8:3939They answered and said unto him, Abraham is our father. Jesus saith unto them, If ye were Abraham's children, ye would do the works of Abraham. (John 8:39)). Their argument was based on the fact that he was told by God to be circumcised—and not just him, but also his whole family, which they claimed to be (Gen. 17:24-2624And Abraham was ninety years old and nine, when he was circumcised in the flesh of his foreskin. 25And Ishmael his son was thirteen years old, when he was circumcised in the flesh of his foreskin. 26In the selfsame day was Abraham circumcised, and Ishmael his son. (Genesis 17:24‑26)).
Paul, therefore, takes them up on their own ground. How then was Abraham “reckoned” righteous before God? He simply “believed God” (Gen. 15:66And he believed in the Lord; and he counted it to him for righteousness. (Genesis 15:6)). And when was he reckoned righteous? Before the Law was given! He had not even heard of the Law of Moses in his day, yet he was reckoned righteous “on the principle of faith.” Furthermore, Abraham was reckoned righteous before he was circumcised! We see from this that circumcision and the Law had nothing to do with him being reckoned righteous.
This should be no surprise to us because the blessing of God on the principle of faith has always been His way of bringing man into blessing. From the very outset of His dealings with men, He has only blessed them on the principle of faith. Hebrews 11:44By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts: and by it he being dead yet speaketh. (Hebrews 11:4) attests to this: “By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous.”
Vss. 7-8—The Judaizers imagined that by their (supposed) obedience to the Mosaic Law they had become spiritual heirs to the promises made to Abraham. Paul, however, insists that it is only by faith that one becomes a son of Abraham. He says, “Know ye therefore that they which are of [on the principle] faith, the same are the children [sons] of Abraham.” Not only were the blessings promised to Abraham realized by faith, but all his “sons” are blessed on that principle too. This included Jewish believers as well as Gentiles who would believe. Paul supports this by quoting Genesis 12:33And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed. (Genesis 12:3), “In thee shall all nations be blessed.” This shows us that the promise to Abraham was, in principle, a gospel prediction. In reading this quotation from Genesis 12:33And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed. (Genesis 12:3) we might wonder how Paul found such a meaning in it. Yet the Holy Spirit, who wrote that verse in the Old Testament, intended for us to see that the gospel (which is based on the principle of faith) was in it. We would not have known this had not Paul, under divine inspiration, explained this underlying meaning for us.
Chap. 3:10-14—the Witness of the Holy Scriptures
The Judaizers were also claiming that the Old Testament Scriptures were on their side. They imagined that the Scriptures supported their idea that the Law must be kept in order for a person to be reckoned righteous. Paul, therefore, turns to the Law and the prophets to show that there was no truth to it. Those poor souls thought that the Word of God supported their position, but in reality, it proved the very opposite. This shows how blinded they were. And sadly, those blind leaders had led the blind Galatians into their ditch (Matt. 15:1414Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch. (Matthew 15:14)).
The Holy Scriptures, therefore, become Paul’s next witness in his thesis to prove that a person can only be reckoned righteous on the principle of faith. Four quotations are cited by Paul to show the illogic of turning to the law for blessing. In fact, in a few short verses (vss. 6-16), he quotes from the Old Testament Scriptures no less than seven times:
Vs. 10—Moses and Habakkuk are quoted as representing the Law and the prophets. What do they say about this? Deuteronomy 27:2626Cursed be he that confirmeth not all the words of this law to do them. And all the people shall say, Amen. (Deuteronomy 27:26) is brought forward first to show that the Law demanded perfection. Moses said, “Cursed is every one that continueth not in all things which are written in the book of the law to do them.” The point here is that one must continue to keep “all” of the injunctions in the Law; there was a curse on those who didn’t. It was not enough to keep the Law for a day or a week or a month; one must continue to keep it throughout his life! Nor does the Law ask men to try to keep its commandments—giving it your best “college try” will not do. It demanded strict and unerring obedience. One under the Law had to fully and totally keep its commands in all points. James confirms this, saying, “Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all” (James 2:1010For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. (James 2:10)).
But that is the very thing that no one has been able to do. If people are to be justified on the principle of keeping the commandments, then none would ever be blessed! However, Scripture is clear that the Old Testament saints who were under the Law were blessed and are in heaven now. So, how then were they blessed? And on what grounds did they get to heaven?
Vs. 11—Habakkuk is quoted next to answer this. He shows that faith was the principle on which the children of God in those old times were blessed—even though they were under the Law! He says, “The just shall live by faith.” This is quoted three times in the New Testament. Each time the emphasis is on a different part of the verse. In Hebrews 10:3838Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. (Hebrews 10:38), the emphasis is on the word “faith,” for the subject there is walking in the path of faith, as the 11th chapter shows. In Romans 1:1717For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith. (Romans 1:17), the emphasis is on the word “just,” for the epistle is a thesis on justification. Here in Galatians 3:1111But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith. (Galatians 3:11), the emphasis is on the word “live,” because the point that is stressed here by the Apostle is that one under the Law must continue throughout his life to live in obedience to it. A righteous person under the Law in Old Testament times was blessed of God because of his faith, not because of his feeble and failing attempts at keeping the Law.
Vs. 12—Paul adds, “The law is not of faith.” That is, the Law does not call for faith; it calls for obedience. Moses is quoted again, “The man that doeth them shall live in them.” (See also Romans 10:55For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them. (Romans 10:5).) The person under Law is responsible to live his life according to those commands. The promise connected with it was that he would “live.” The Lord, when speaking to the lawyer who had tempted Him, confirmed this, saying, “This do, and thou shalt live” (Luke 10:2828And he said unto him, Thou hast answered right: this do, and thou shalt live. (Luke 10:28)). However, it is a theoretical maxim that is impossible to attain by man in the flesh. History attests to this fact in that there is not one person from those old times living today. This cements the argument. Attaining righteousness before God on the principle of Law-keeping (works) hasn’t been done by anyone yet! On that basis, none from the human race will get to heaven.
In reality, there are only two religions in this world. One says, “DO” and the other says, “DONE.” DO is what all works-based creeds and religions call for—Law-keeping included, but DONE is what the gospel announces. Christ has finished the work of redemption, and all we have to do is believe it and we are saved. The Law says, “Do and live.” Grace says, “Believe and live.”
Vss. 13-14—The witness of the Old Testament Scriptures has shown the inability of the Law to bless. It can only curse. Now, in these next verses, we see the triumph of the grace of God in Christ. Paul does not leave us hopeless. He tells us, “Christ hath redeemed us from the curse of the law.” Redemption means to set one free who is in bondage. “Us,” in this verse refers to believing Jews, for Gentiles were never formally under the Law. Death is the penalty for breaking the Law. Christ, as the great Substitute, stood in the place of those who had broken the Law and He bore the penalty due to it (Psa. 88; Isa. 53:88He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken. (Isaiah 53:8)). He has redeemed those under the Law by paying the penalty of death that it demanded. The curse of God fell on Him, and they who believe reap the benefit of it.
The Welsh translation says, “Christ has wholly redeemed us ... .” Thus, the believer is totally set free from the Law. The point here is that there is no such thing as being partially under it. Scripture does not support the idea that Christ’s work on the cross partially redeems the believer, and the believer does the rest by keeping the Law.
Note also: it doesn’t say that Christ redeemed men from the curse of the Law by keeping the Ten Commandments perfectly during His lifetime. This is an old error in Christendom. It is true that Christ kept the Law perfectly in His life, but His perfect obedience to the Law has not been imputed to us who believe. That is not how we are reckoned righteous. If His perfect life could reckon us righteous, then what was the purpose of His sufferings in death?
The quote in this verse (vs. 13) from Deuteronomy 21:2323His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day; (for he that is hanged is accursed of God;) that thy land be not defiled, which the Lord thy God giveth thee for an inheritance. (Deuteronomy 21:23) is slightly different from what is written in Deuteronomy. It says, “He that is hanged is accursed of God.” But in Galatians, the Spirit of God gives us a wider meaning, saying, “Cursed is every one that hangeth on a tree.” This would include Gentiles. The point here is that if Gentiles put themselves under the Law, they will feel its curse too! But on the contrary, if Gentiles have the faith of Abraham, they will come into “the blessing of Abraham” (vs. 14). This does not mean that believers today inherit what was promised to Abraham literally—i.e. material blessing in the land of Canaan (Gen. 13:14-1514And the Lord said unto Abram, after that Lot was separated from him, Lift up now thine eyes, and look from the place where thou art northward, and southward, and eastward, and westward: 15For all the land which thou seest, to thee will I give it, and to thy seed for ever. (Genesis 13:14‑15)). The Spirit of God, in writing this, is careful to say that this blessing is “in Christ Jesus” (J. N. Darby Trans.). This term refers to Christ glorified at the right hand of God. The Christian’s blessings are in a risen, glorified Man at God’s right hand through the “promise of the Spirit.” These are spiritual blessings realized “through faith.”
Chap. 3:15-25—the Unchangeableness of the Promise of Grace to Abraham
Thus far, Paul has demonstrated that the blessing of God is by faith and not by works of the Law from the experience of the Galatians (vss. 1-5), from the example of Abraham (vss. 6-9), from the witness of the Scriptures (vss. 10-14). Now he turns to an illustration from everyday life. In a parenthesis he says, “I speak after the manner of men.” He compares the unchangeableness of a “covenant [testament]” (a will) made in human affairs with the unchangeableness of the covenant God made with Abraham.
This point in the argument was necessary in view of the fact that some were ready to admit that Abraham was reckoned righteous by faith but argued that God only operated on that principle until the giving of the Law. Therefore, in this next series of verses, Paul shows that the promise in grace to Abraham and his Seed was not a temporary thing. The giving of the Law did not alter or add conditions to this great promise of God. It was abiding and changeless, and could not be affected by the subsequent giving of the Law.
Vs. 15—Paul proceeds to show that this principle on which Abraham was blessed was indeed abiding and changeless. His point is simple: in human affairs, a “covenant [testament]” (a will) is signed and sealed, and no one can “disannul” it or “add other dispositions” to it. Someone cannot come along later and change the document by adding or taking away from it. If human testaments cannot be broken, how much less can God’s! Yet, in essence, this is what those who add the Law to grace are trying to do.
Vss. 16-18—Furthermore, the Apostle carefully points out that when the promise was made, it was to Abraham’s “Seed” (singular), not “seeds” (plural). The absence of the letter “s” changes the meaning of the passage entirely. Genesis 13:1515For all the land which thou seest, to thee will I give it, and to thy seed for ever. (Genesis 13:15) and 22:18 are not referring to Abraham’s immediate family, but to the Lord Jesus Christ who would come out of Abraham’s posterity. He is the direct descendant of Abraham (Matt. 1:11The book of the generation of Jesus Christ, the son of David, the son of Abraham. (Matthew 1:1); Luke 3:3434Which was the son of Jacob, which was the son of Isaac, which was the son of Abraham, which was the son of Thara, which was the son of Nachor, (Luke 3:34)). Again, we wouldn’t have known this from reading the account in Genesis, but the Spirit of God has told us so here. The point we learn from this is that God has promised to bless “all nations”—Jew and Gentile alike—through Christ. And that promise was unconditional. “God gave it in grace to Abraham.” It did not require works of legal obedience. The coming of the Law 430 years later did not change it.
If the promises made to Abraham are now to be conditioned upon the coming of the Mosaic Law, then they cease to be a gracious bestowal from God; it becomes something one earns. Paul says, “For if the inheritance be of the law, it is no more of promise.” But he goes on to say, “But God gave it in grace to Abraham.”
The original promises in grace were given apart from the Law and will be effected apart from the Law. The promise of blessing given to Abraham passes under the dispensational ways of God with Israel and has surfaced again when redemption was accomplished. The Law does not bring in the blessings of the promise; this has been secured by the death and resurrection of the Lord Jesus.
The Purpose of the Law
Vss. 19-20—At this point in Paul’s argument, he digresses to answer a couple of questions that he anticipates people will ask. The first is, “Wherefore, then, serveth the law?” This was likely the argument that his opposers threw at him. They would say, “If justification is by faith alone, then what was the point of God giving the Law? It has no real purpose!” To this Paul answers, “The law was added because of transgressions.” Some have mistakenly taken this to mean that the Law was given to help curb sin in man. However, the Law was not given as a means of checking or restraining sin in the lives of men. It has no power to do this—whether in unbelievers or in believers. This erroneous idea was at the bottom of the Judaizers doctrine. Many Christians today have this idea too. They think that the Law will restrain evil in their lives, and for that reason, they put themselves under it. However, the Law has no power to restrain evil in a person’s life. It neither gives a person a nature that desires to keep its injunctions, nor does it give him the power to do those things.
Paul’s answer here indicates that the Law was brought in to magnify sins and make them known as “transgressions.” Prior to the Law, men were transgressing in their lawless living, but it was not known as such, for their consciences were not fully enlightened as to those offences. Elsewhere, Paul said, “Where no law is, there is no transgression” (Rom. 4:15; 5:1315Because the law worketh wrath: for where no law is, there is no transgression. (Romans 4:15)
13(For until the law sin was in the world: but sin is not imputed when there is no law. (Romans 5:13)). There are two things in Scripture that are closely related in this connection—trespasses and transgressions. A trespass is to step over a known boundary, but a transgression is a known departure from God in one’s heart and ways. Both of these things were brought to light in the giving of the Law. It drew a definite line in the consciences of men as to what was right and what was wrong, and thus magnified their guilt. If you have a boy who is accustomed to running around in the streets and mixing with undesirable people, it is a bad habit. But if you forbid him to go out with them, and he does it again, it is a transgression. It is much worse than a bad habit.
The purpose of the Law, therefore, is to enlighten the conscience and make sin “become exceeding sinful” (Rom. 5:20; 7:1320Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound: (Romans 5:20)
13Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful. (Romans 7:13)). If this is understood properly, a person would learn how utterly hopeless his case is, and it would press upon him his need for God’s grace. The Law was given as a temporary measure “until the Seed (Christ) came to whom the promise was made,” and He would accomplish redemption (chap. 4:4-5).
It is important to note that there is nothing wrong with the Law in itself. It is “holy, and just, and good” (Rom. 7:1212Wherefore the law is holy, and the commandment holy, and just, and good. (Romans 7:12)). It has its proper application, not to righteous people, but to lawbreakers (1 Tim. 1:8-108But we know that the law is good, if a man use it lawfully; 9Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, 10For whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine; (1 Timothy 1:8‑10)). Its purpose is to reveal sin; “By the law is the knowledge of sin” (Rom. 3:2020Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. (Romans 3:20)). It cannot put away sin, or keep the sinner or a believer from sinning, but it does reveal the true character of sin. Likewise, a mirror is used to reveal that a person has a dirty face—its function is not to wash his face.
The Law was “ordained of angels in the hand of a mediator.” At first glance, Paul might seem to be glorying in the Law, but it is quite the opposite. It demonstrates the inferiority of the Law to the promise. The promise came directly from God to Abraham, but the Law came through a double mediation. Hence, the promise stands on a higher plane.
In the case of the Mosaic covenant, it was established through “a mediator” because there were two parties involved—Jehovah and Israel. The “angels” acted on Jehovah’s behalf (Psa. 68:1717The chariots of God are twenty thousand, even thousands of angels: the Lord is among them, as in Sinai, in the holy place. (Psalm 68:17); Acts 7:5353Who have received the law by the disposition of angels, and have not kept it. (Acts 7:53)) and Moses served as “a mediator” on behalf of the people. (The mediatorship of Christ is a different thing altogether and is not in view here.) The fact that there were two parties indicates that there were conditions involved, and obedience enjoined thereto. The mediator is there to see that both parties keep their part of the agreement. Such was the case in the giving of the Law. However, in the case of God’s promise to Abraham, He was the sole acting party. No mediator was necessary. The promise to the Seed (Christ) depends entirely on the One who made the promise—God Himself. This was the strength of the promise—everything depended on God. The Law laid obligations on men that they were unable to keep, whereas in grace God undertakes all for the blessing of man.
Vs. 21—Paul anticipates a second question from his opposers. “Is the law then against the promises of God?” This is another argument that his opposers would throw at him. They would say, “It sounds like you are saying that the Law is in opposition to the promises.” Paul answers, “God forbid.” The Law had its purpose, and grace has its purpose too; they don’t conflict with one another.
He goes on to say that if God had intended for the Law to provide righteousness for man, He would have endowed it with power to give “life” to the one who did those things. But there is no such law. The Law instructs, urges, demands, even threatens; and when broken, condemns the transgressor, but it does not give life or righteousness. As mentioned, the Law was not given for that purpose.
Even when God gave the Law, He indicated to His people that blessing would never come through it. This is illustrated in an incident recorded in Deuteronomy 27:11-2611And Moses charged the people the same day, saying, 12These shall stand upon mount Gerizim to bless the people, when ye are come over Jordan; Simeon, and Levi, and Judah, and Issachar, and Joseph, and Benjamin: 13And these shall stand upon mount Ebal to curse; Reuben, Gad, and Asher, and Zebulun, Dan, and Naphtali. 14And the Levites shall speak, and say unto all the men of Israel with a loud voice, 15Cursed be the man that maketh any graven or molten image, an abomination unto the Lord, the work of the hands of the craftsman, and putteth it in a secret place. And all the people shall answer and say, Amen. 16Cursed be he that setteth light by his father or his mother. And all the people shall say, Amen. 17Cursed be he that removeth his neighbor's landmark. And all the people shall say, Amen. 18Cursed be he that maketh the blind to wander out of the way. And all the people shall say, Amen. 19Cursed be he that perverteth the judgment of the stranger, fatherless, and widow. And all the people shall say, Amen. 20Cursed be he that lieth with his father's wife; because he uncovereth his father's skirt. And all the people shall say, Amen. 21Cursed be he that lieth with any manner of beast. And all the people shall say, Amen. 22Cursed be he that lieth with his sister, the daughter of his father, or the daughter of his mother. And all the people shall say, Amen. 23Cursed be he that lieth with his mother in law. And all the people shall say, Amen. 24Cursed be he that smiteth his neighbor secretly. And all the people shall say, Amen. 25Cursed be he that taketh reward to slay an innocent person. And all the people shall say, Amen. 26Cursed be he that confirmeth not all the words of this law to do them. And all the people shall say, Amen. (Deuteronomy 27:11‑26). Moses, the lawgiver, instructed Israel to assemble six of the twelve tribes on Mount Gerizim “to bless” and the other six on Mount Ebal “to curse.” It is significant that the six tribes on Ebal uttered their curses, but the six tribes on Gerizim were silent! They never blessed. Why? The incident is recorded in Scripture to illustrate the fact that THE LAW CANNOT BLESS; it can only curse.
Run John and live, the law commands,
But gives neither legs nor hands;
Far better news the gospel brings,
It bids me fly, and gives me wings.
Vs. 22—Scripture, in general, concludes that “all things” have been “shut up” “under sin.” This was so that “the promise, on the principle of faith of Jesus Christ, might be given to those that believe.”
The Law as a Jailor and A Schoolmaster
Vss. 23-25—The Law, therefore, served a two-fold purpose:
Firstly, it was like a stern jailor who kept Israel in a prison-house. It kept them in ward (“shut up” and “guarded”) from the surrounding nations until the time came when “the faith” would be revealed, when redemption was accomplished (vs. 23). The Jews were kept apart from the nations by the Law’s many regulations in marriage, food, property, etc. “The faith” is the Christian revelation of truth that has come to us through the death and resurrection of Christ and the coming of the Holy Spirit. (As a general rule, in Scripture when the article “the” is before the word “faith,” it refers to the revelation of Christian truth. And when the article is not used, it is referring to the inward energy of a person’s confidence in God.) Notice: Paul says, “We were guarded under the law.” He speaks on behalf of the Jews nationally, for the Gentiles were never under the Law. It was a self-imposed thing with the believers among the Galatians who were from a Gentile background.
Secondly, the Law was like a “schoolmaster [tutor]” (vs. 24). Notice again: Paul says, “Our schoolmaster [tutor].” This refers to the Jews, but if understood rightly, the Law will instruct all who would look into it. It can teach us about the holiness of God and the moral depravity of man. The words, “To bring us to” in the KJV are not in the original Greek text. They are misleading, and we might get from it that the Law has the power to bring a person to Christ. However, the Law will never lead a person to the Lord Jesus for salvation—only grace can do that. It should read, “Up to Christ.” The Jews were under the Law “up to” the time of Christ’s death and resurrection wherein redemption was accomplished and the Christian revelation of truth was revealed (chap. 4:3-6).
Sad to say, those under the legal covenant have not learned this lesson from the schoolmaster. They still think that they can keep the demands of the Law for their blessing. This is a testimony to the fact of how depraved man in the flesh is. After all these years under the schoolmaster, the flesh has not learned the simple lesson that there is no “good thing” in man (Rom. 7:1818For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. (Romans 7:18)). It is not a fault of the schoolmaster, for it is “holy, and just, and good” (Rom. 7:1212Wherefore the law is holy, and the commandment holy, and just, and good. (Romans 7:12)). The problem is with the material the schoolmaster is instructing—man in the flesh—it is incorrigible. This just shows us how much the human race is really shut up to the grace of God to provide redemption.
A schoolmaster’s job is to teach. The Law teaches:
• The holiness of God.
• The total depravity of man in the flesh.
Chap. 3:26-29—the Christian’s Position in Heaven and on Earth
The Apostle now speaks of the Christian’s place before God in heaven and before men on earth consequent upon redemption being accomplished. This new position has resulted from the coming of “the faith” (Jude 33Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints. (Jude 3)). Paul mentions this to emphasize a marked contrast to what a child of God knew then under the legal system, with what the Christian has now by grace.
A New Place Before God in Heaven as Sons
Vs. 26—Firstly, Paul says, “Ye are all sons of God by faith in Christ Jesus.” In new creation order, Christians have been given a special place of “sons” in the family of God through faith. Sonship is the highest conferred blessing that we have in relation to the Father. The word in the Greek means, “son-place,” and refers to God’s act of setting us before Himself in the very place of His own Son! Paul fastens on this particular blessing because it emphasizes the nearness and liberty that the Christian has in the presence of God, which those in Judaism didn’t have. The Law was brought in through a double mediation—the angels and Moses—indicating that men in that system were at a distance from God. The gospel, on the other hand, brings men near to God, into the very place in which the Son Himself stands!
God could have put us in the privileged place of the elect angels, or even lifted us to the lofty position of an archangel, but He chose to give us a place far higher and more blessed than that. We have been put in His Son’s place! Sonship is a position in the family of God that has been reserved for those who are saved by grace during this present time by the gospel call. Abraham, Isaac, and Jacob, and all the Old Testament saints are part of the family of God as His children, but they do not have this favoured place of sons (chap. 4:1-7). As part of God’s family, Christians are “children” of God (Rom. 8:1616The Spirit itself beareth witness with our spirit, that we are the children of God: (Romans 8:16)), but they are also “sons” of God (Rom. 8:1414For as many as are led by the Spirit of God, they are the sons of God. (Romans 8:14)). Furthermore, our sonship is “in Christ Jesus.” This expression refers to the Christian’s position of acceptance before God in the risen Man. To be “in Christ” means to be in Christ’s place before God. All the favour and acceptance that rests on Him in the presence of God is ours, because we are in His place. The great blessing of “sonship” is to share:
A New Place Before Men on Earth—Through Baptism
Vs. 27—Secondly, not only do Christians have a new place before God in heaven, but they are in a new place on earth through baptism. Paul says, “For as many of you as have been baptized into [unto] Christ have put on Christ.” Note: there is a difference in the expressions, “In Christ” and “on Christ.” By faith we are placed in a new place before God “in Christ” (vs. 26), but by baptism we put “on Christ” and are in a new place before men on earth (vs. 27).
When we are baptized, we put on the Christian badge or uniform, so to speak, and thereby identify ourselves with the Christian position on earth. The ordinance of baptism has to do with dissociation and association. A person who is baptized is formally dissociated from the old position he was once in on earth (either in heathendom or in Judaism) and is formally associated with a new position—Christian ground. This new ground has nothing to do with securing a person’s eternal blessing, but does bring him professedly into a clean place on earth.
Many translations render this verse, “Baptized into Christ,” but it should be rendered, “Baptized unto Christ.” In verse 26 the Apostle has just told us that a person is “in Christ” by faith. He couldn’t be suggesting that water baptism brings a person into that position before God, because it would negate the whole force of his argument in the epistle—that our acceptance before God can only be by faith. Baptism is an act—something a person can do or submit to—if it brings a person into this vital link in Christ, then a person can be saved by his works! The word should be translated, “unto,” which refers to identification. By water baptism we are identified with Christ in His death and in His resurrection. This puts us professedly on a new ground on earth.
A Part in the New Creation Race
Vss. 28-29—Thirdly, the Law made all sorts of distinctions nationally and socially, but these are all gone in the Christian’s new position in Christ. As part of an orthodox Jewish man’s morning prayer, he would thank God that he was not a Gentile, a slave, or a woman. These three things were clearly distinguished as being inferior to the place a man had in Judaism. But in Christianity, they no longer exist. “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.”
As part of the new creation race, we are not only “in Christ,” (vs. 26), but we are also “of Christ” (vs. 29a – J. N. Darby Trans.). This means that the very substance of our life and essence of our being is “of” the same character as Him who is the Head of the race. Hence, the new creation race of redeemed men is of the same “kind” as Christ Himself (compare Genesis 1:21-25; 2:2321And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good. 22And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth. 23And the evening and the morning were the fifth day. 24And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so. 25And God made the beast of the earth after his kind, and cattle after their kind, and every thing that creepeth upon the earth after his kind: and God saw that it was good. (Genesis 1:21‑25)
23And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man. (Genesis 2:23)). We are “all of one” kind with Him, and therefore, entirely suited to Him as His eternal companions (Heb. 2:1111For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren, (Hebrews 2:11)).
The Galatians were mistaken in thinking that if they kept the Law they would be “Abraham’s seed.” On the contrary, Paul concludes his arguments in this chapter by stating that we are Abraham’s seed by believing on the Lord Jesus Christ for salvation. (The “seed” here is not Christ personally, as in verses 16 and 19.) As a result, we are the “heirs according to the promise” (vs. 29b).
We are sons of God “in Christ” through faith (vs. 26).
We have put “on Christ” through water baptism (vs. 27).
We are “of Christ” in the new creation (vs. 29a).
Summary of the Principles Paul Has Given Thus Far in the Epistle
Turning to the Law for righteousness and salvation contradicts certain, undeniable Christian doctrines and facts:
• It neglects the fact that the Christian is dead to the Law (chap. 2:19-21).
• It neglects the testimony of the Galatians’ own history—that they were saved apart from the Law (chap. 3:1-5).
• It neglects the example of Abraham who was reckoned righteous apart from the Law (chap. 3:6-9).
• It neglects the witness of Scripture as given in the Law and the prophets—Moses and Habakkuk—that the Law cannot bless, but only curse (chap. 3:10-12).
• It neglects and slights Christ’s work in redeeming those under the Law (chap. 3:13-14).
• It neglects the fact that the blessing connected with the promise is on the principle of faith apart from law (chap. 3:15-25).