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<h2><a onclick="return mV('Gal',3,'1-');">Gal 3</a> - The Christian, Law, and Living by Faith</h2>
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<p>A. The principle of continuing in faith.</p>
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<p class="c1">1. (<a onclick="return mV('Gal',3,1);">1</a>) Paul confronts their blurred vision of Jesus and His work for them.</p>
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<p class="c2"><span>O foolish Galatians! Who has bewitched you that you should not obey the truth, before whose eyes Jesus Christ was clearly portrayed among you as crucified?</span></p>
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<p class="c4">a. The Galatians struggled with a basic question: How are we made right before God? What is our standing before Him? Because of some bad teaching, they answered those questions wrong. They thought, "We are made right before God based on what Jesus did for us, <i>plus</i> what we do for Him under the Law of Moses." In correcting this, Paul first wrote about his own experiences – first, when he came to Jesus by faith alone, not faith plus being under the law. Then he wrote about his experience of confronting the apostle Peter when he slipped up under this same error. Now, after dealing with <i>his</i> experience, the Apostle Paul deals with the experience of the Galatian Christians themselves. Just as Paul's experience proved that we stand right before God based on what Jesus did, not based on what do under the law, so will the Galatians' experience prove the same thing.</p>
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<p class="c4">b. <b><span class="c3">O foolish Galatians!</span></b> The strong words are well deserved. Phillips even translates this, <i>O you dear idiots of Galatia</i>. In calling the Galatians <b><span class="c3">foolish</span></b>, Paul is not saying they are morally or mentally deficient (the Greek word <i>moros</i> conveys that idea, and was used by Jesus in parables, such as in <a onclick="return mV('Mat',7,26);">Mat 7:26</a>; <a onclick="return mV('Mat',25,'1-13');">25:1-13</a>). Instead, Paul uses the Greek word <i>anoetos</i>, which has the idea of someone who <i>can</i> think but <i>fails</i> to use their power of perception.</p>
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<p class="c5">i. The principles Paul referred to are things the Galatians knew, things they had been taught. The knowledge and understanding were there, but they were not using them.</p>
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<p class="c4">c. <b><span class="c3">Who has bewitched you</span></b>: <b><span class="c3">Bewitched </span></b>has the idea that the Galatians are under some type of spell. Paul doesn't mean this literally, but their thinking is so clouded – and so unbiblical – that it seems that some kind of spell has been cast over them.</p>
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<p class="c5">i. Barclay translates <b><span class="c3">bewitched</span></b> as <i>put the evil eye on</i>. The ancient Greeks were accustomed to and afraid of the idea that a spell could be cast upon them by an "evil eye."</p>
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<p class="c5">ii. The "evil eye" was thought to work in the way a serpent could hypnotize its prey with its eyes. Once the victim looked into the "evil eye," a spell could be cast. Therefore, the way to overcome the evil eye was simply not to look at it. In using this phrasing, and using the word picture of <b><span class="c3">bewitched</span></b>, Paul is encouraging the Galatians to keep their eyes always, steadfastly, upon Jesus.</p>
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<p class="c5">iii. How easily the church can be <b><span class="c3">bewitched</span></b> today! Through the centuries, error after error arises, and we are well able to see some of the errors of the past, but many are blind to the errors of today. We are amazed right along with the apostle Paul: <b><span class="c3">Who has bewitched you that you should not obey the truth?</span></b> Even great men of God battle with this. "Although I am a doctor of divinity, and have preached Christ and fought His battles for a long time, I know from personal experience how difficult it is to hold fast to the truth. I cannot always shake off Satan. I cannot always apprehend Christ as the Scriptures portray Him. Sometimes the devil distorts Christ to my vision. But thanks be to God, who keeps us in His Word, in faith, and in prayer." (Luther)</p>
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<p class="c5">iv. It is wonderful to have a soft, tender heart before God. But some people have softer <i>heads</i> than hearts. Their minds are too accommodating to wrong, unbiblical ideas, and they don't think things through to see if they really are true or not according to the Bible. This is a sign of spiritual immaturity, even as a baby will stick <i>anything</i> into its mouth.</p>
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<p class="c5">v. "We often court the coming of the evil influence, and are willing to be fascinated and to turn our backs upon Jesus. Mysterious it is, for why should men cast away diamonds for paste? Mysterious it is, for we do not usually drop the substance to get the shadow. Mysterious it is, for man does not ordinarily empty his pockets of gold in order to fill them with gravel. Mysterious it is, for a thirsty man will not usually turn away from the full, bubbling, living fountain, to see if he can find any drops still remaining, green with scum, stagnant and odorous, at the bottom of some broken cistern. But all these follies are sanity as compared with the folly of which we are guilty, times without number, when, having known the sweetness of Jesus Christ, we turn away to the fascinations of the world." (Maclaren)</p>
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<p class="c4">d. <b><span class="c3">Before whose eyes Jesus Christ was clearly portrayed among you as crucified</span></b>: The idea behind <b><span class="c3">clearly portrayed</span></b> is something like "billboarded," to publicly display as in setting on a billboard. Paul wonders how the Galatians could have missed the message, because he certainly made it clear enough to them.</p>
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<p class="c5">i. Their vision of Jesus Christ and Him crucified has become cloudy. They no longer see Him and His work on the cross as the center of their Christian lives, now it is Jesus <i>plus</i> what they must do for Him.</p>
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<p class="c5">ii. When they left the message of Jesus and Him crucified, they left the message Paul preached. Paul's preaching was like setting up posters of Jesus all over town - if you saw anything, you saw Jesus. </p>
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<p class="c5">iii. "Let those who want to discharge the ministry of the Gospel aright learn not only to speak and declaim but also to penetrate into consciences, so that men may see Christ crucified and that His blood may flow. When the Church has such painters as these she no longer needs wood and stone, that is, dead images, she no longer requires any pictures." (Calvin)</p>
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<p class="c5">iv. When we see Jesus clearly before us, we won't be deceived. "<span>If anything contrary to this comes before him, he does not timidly say, 'Everybody has a right to his opinion'; but he says, 'Yes, they may have a right to their opinion, and so have I to mine; and my opinion is that any opinion which takes away from the glory of Christ's substitutionary sacrifice is a detestable opinion.' Get the real atonement of Christ thoroughly into your soul, and you will not be bewitched." (Spurgeon)</span></p>
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<p class="c4">e. <b><span class="c3">Before whose eyes</span></b>: Paul doesn't mean that they literally saw the crucifixion of Jesus, or even that they had a spiritual vision of it. He means that the truth of Jesus and Him crucified and the greatness of His work for them was clearly laid out for them, so clearly that they could <i>see</i> it. Actually watching the death of Jesus on the cross might mean nothing. Hundreds, if not thousands, saw Jesus dying on the cross, and most of them only mocked Him.</p>
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<p class="c1">2. (<a onclick="return mV('Gal',3,'2-3');">2-3</a>) Paul confronts their departure from the principle of faith.</p>
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<p class="c2"><span>This only I want to learn from you: Did you receive the Spirit by the works of the law, or by the hearing of faith? Are you so foolish? Having begun in the Spirit, are you now being made perfect by the flesh?</span></p>
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<p class="c4">a. <b><span class="c3">This only I want to learn from you</span></b>: "Just tell me this," Paul says. <b><span class="c3">Did you receive the Holy Spirit through the works of the law, or by the hearing of faith?</span></b> Obviously, the Galatians received the Holy Spirit through simple faith. The Holy Spirit is not a "prize" earned through the <b><span class="c3">works of the law</span></b>.</p>
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<p class="c5">i. Can you imagine? A Gentile is told he must come under the Law of Moses, or God will not bless him. This means he must be circumcised according to the Law of Moses. So he goes in for the operation, and as soon as the cut is made, the Holy Spirit is poured out upon him! Is this how it works? Of course not! We receive the Holy Spirit by <i>faith</i>, not by coming under the works of the law.</p>
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<p class="c5">ii. Some people think that we need to work for the gift of the Holy Spirit, or earn this gift from God. But Jesus made it plain that all we have to do is ask: <i>So I say to you, ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened. If a son asks for bread from any father among you, will he give him a stone? Or if he asks for a fish, will he give him a serpent instead of a fish? Or if he asks for an egg, will he offer him a scorpion? If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask Him!</i> (<a onclick="return mV('Luk',11,'9-13');">Luk 11:9-13</a>)</p>
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<p class="c4">b. <b><span class="c3">Having begun in the Spirit, are you now being made perfect by the flesh?</span></b> The Galatians were deceived into thinking that spiritual growth or maturity could be achieved through the works of the flesh, instead of a continued simple faith and abiding in Jesus.</p>
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<p class="c5">i. "You received the greatest gift – the Holy Spirit of God – by faith. Are you going on from there, not by faith, but by trusting in your own obedience under the Law of Moses?"</p>
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<p class="c5">ii. This lays out one of the fundamental differences between the principle of <i>law</i> and the principle of <i>grace</i>. Under law, we are blessed and grow spiritually by <i>earning and deserving</i>. Under grace, we are blessed and grow spiritually by <i>believing and receiving</i>. God deals with you under the covenant of <i>grace</i>; are you trying to deal with Him on the principle of <i>law</i>? Do you believe God wants to bless you? Which is it: <b><span class="c3">by the works of the law, or by the hearing of faith?</span></b></p>
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<p class="c4">c. <b><span class="c3">Are you so foolish?</span></b> This is indeed foolishness. This deception is cultivated by Satan to set our Christian life off-track. If he cannot stop us from being <i>saved</i> by faith, then he will attempt to hinder our <i>blessing</i> and <i>growth and maturity</i> by faith. </p>
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<p class="c5">i. And, when the works of the flesh are substituted for faith, self-confidence and pride are the inevitable result. "<span>The reason of this contention lies in the fact that man is not only poor, but proud; not only guilty, but conceited; so that he will not humble himself to he saved upon terms of divine charity. He will not consent to believe God; he prefers to believe in the proud falsehoods of his own heart, which delude him into the flattering hope that he may merit eternal life." (Spurgeon)</span></p>
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<p class="c1">3. (<a onclick="return mV('Gal',3,4);">4</a>) A question about the past: Was it all for nothing?</p>
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<p class="c2"><span>Have you suffered so many things in vain; if indeed <i>it was</i> in vain?</span></p>
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<p class="c4">a. <b><span class="c3">Have you suffered so many things in vain</span></b>: Apparently, the Galatians had (perhaps when Paul was among them) suffered for the principle of faith (probably at the hands of legalistic Christians). Does their departure from the principle of faith mean that this past suffering was <b><span class="c3">in vain</span></b>?</p>
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<p class="c5">i. We know that Paul did suffer persecution in this region. <a onclick="return mV('Act',14,'1-');">Act 14</a> makes it clear that Paul and his companions were persecuted vigorously (Paul even being stoned and left for dead) by the Jews when they were among the cities of Galatia. Surely some of this persecution spilled over to the Christian congregations Paul left behind in Galatia.</p>
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<p class="c4">b. A better translation of the phrase <b><span class="c3">have you suffered so many things in vain</span></b> may be "Have you had such wonderful spiritual experiences, all to no purpose?" This may fit the context better. Paul wonders if all the gifts of the Spirit they had received would amount to no lasting value because now they try to walk by law, not by faith.</p>
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<p class="c1">4. (<a onclick="return mV('Gal',3,5);">5</a>) Paul asks them to examine the source of the Spirit's work.</p>
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<p class="c2"><span>Therefore He who supplies the Spirit to you and works miracles among you, <i>does He do it</i> by the works of the law, or by the hearing of faith?</span></p>
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<p class="c4">a. <b><span class="c3">He who supplies the Spirit to you</span></b>: Who supplies the Holy Spirit? Obviously, the Spirit is given as a gift from God.</p>
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<p class="c4">b. <b><span class="c3">Does He do it by the works of the law, or by the hearing of faith?</span></b> God supplies the Holy Spirit in response to <b><span class="c3">faith</span></b>. <span > </span>Miracles are wrought by <b><span class="c3">faith</span></b>. Yet the Galatians have been deceived into thinking that real spiritual riches lie in pursuing God through a <i>works</i> relationship.</p>
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<p class="c4">c. <b><span class="c3">By the works of the law, or by the hearing of faith?</span></b> Paul repeats the phrase from <a onclick="return mV('Gal',3,2);">Gal 3:2</a>, because he wants to emphasize there is a choice to be made. Which will it be? Do you believe you will be blessed <b><span class="c3">by the works of the law, or by the hearing of faith</span></b>? Will you <i>earn and deserve</i> your blessing from God, or will you <i>believe and receive</i> it?</p>
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<p class="c5">i. This speaks to those who see <i>lack of blessing</i>. Why? Not from a lack of devotion, not because they haven't earned enough; but because they are not putting their faith, their joyful, confident expectation in Jesus Christ, the Son of God.</p>
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<p class="c5">ii. This speaks to those who a <i>wonderfully blessed</i>. How? For them to be proud is to be <i>blind</i>. They have not earned their blessing, why should they take pride in it? All the more they should look to Jesus, and put their expectation in Him.</p>
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<p>B. Abraham: an example of those justified and walking by faith.</p>
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<p class="c1">1. (<a onclick="return mV('Gal',3,6);">6</a>) How Abraham was made righteous before God.</p>
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<p class="c2"><span>"Just as Abraham "believed God, and it was accounted to him for righteousness."</span></p>
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<p class="c4">a. <b><span class="c3">Just as Abraham</span></b>: Among the Galatian Christians, the push towards a works-based relationship with God came from certain Christians who were born as Jews, and who claimed Abraham as their spiritual ancestor. Therefore, Paul uses <b><span class="c3">Abraham</span></b> as an example of being right before God by <b><span class="c3">faith</span></b>, not by faith plus works.</p>
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<p class="c5">i. <a onclick="return mV('Gal',3,5);">Gal 3:5</a> ended with a question: Did you receive the Holy Spirit and see miracles among you by the work of the law, or by faith? Paul assumes the answer, being "Of course we received the Holy Spirit and have seen miracles through faith." Now Paul will show that it is more than a matter of personal experience; God's work revealed in His Word demonstrates the same truth.</p>
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<p class="c5">ii. "It mattered a great deal to the apostle that God saves people by grace, not on the grounds of their human achievement, and he found Abraham an excellent example of that truth." (Morris)</p>
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<p class="c5">iii. "The following passage vv. 6-9 was omitted in Marcion's recension of the epistle, as repugnant to his leading principle of the antagonism between the Old and New Testaments." (Lightfoot)</p>
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<p class="c4">b. <b><span class="c3">Abraham believed God, and it was accounted to him for righteousness</span></b>: Paul quotes here from <a onclick="return mV('Gen',15,6);">Gen 15:6</a>. It simply shows that <b><span class="c3">righteousness</span></b> was <b><span class="c3">accounted</span></b> to Abraham because he <b><span class="c3">believed God</span></b>. It was <i>not</i> because he performed some work, and certainly not because he was circumcised, because the covenant of circumcision had not yet been given.</p>
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<p class="c5">i. <a onclick="return mV('Gen',15,'1-6');">Gen 15:1-6</a> shows that when Abraham put his trust in God, specifically in God's promise to give him children that would eventually bring forth the Messiah, God credited this belief to Abraham's account as righteousness. "Abraham was not justified merely because he believed that God would multiply his seed, but because he embraced the grace of God, trusting to the promised Mediator." (Calvin)</p>
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<p class="c5">ii. There are essentially two types of righteousness: righteousness we <i>accomplish</i> by our own efforts, and righteousness <i>accounted</i> to us by the work of God when we believe. Since none of us can be good enough to accomplish perfect righteousness, we must have God's righteousness accounted to us by doing just what Abram did: <b><span class="c3">Abraham believed God</span></b>.</p>
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<p class="c4">c. This quotation from <a onclick="return mV('Gen',15,6);">Gen 15:6</a> is one of the clearest expressions in the Bible of the truth of salvation by grace, through faith alone. It is the gospel in the Old Testament, quoted four times in the New Testament (<a onclick="return mV('Rom',4,3);">Rom 4:3</a>; <a onclick="return mV('Rom',4,'9-10');">Rom 4:9-10</a>; <a onclick="return mV('Rom',4,22);">Rom 4:22</a> and here in <a onclick="return mV('Gal',3,6);">Gal 3:6</a>).</p>
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<p class="c5">i. <a onclick="return mV('Rom',4,'9-10');">Rom 4:9-10</a> makes much of the fact this righteousness was accounted to Abraham before he was <i>circumcised</i> (<a onclick="return mV('Gen',17,'1-');">Gen 17</a>). No one could say Abraham was made righteous because of his obedience or fulfillment of religious law or ritual. It was faith and faith alone that caused God to account Abraham as righteous.</p>
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<p class="c5">ii. We should be careful to say that Abraham's faith did not make him righteous. Abraham's <i>God</i> made him righteous, by accounting his faith to him for righteousness. "His faith was not his righteousness, but God so rewarded his exercise of faith, as that upon it he reckoned (or imputed)...the righteousness of him in whom he believed." (Poole)</p>
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<p class="c4">d. <b><span class="c3">Accounted to him for righteousness</span></b>: Abraham's experience shows that God <i>accounts</i> us as righteous, because of what Jesus did for us, as we receive what He did for us by faith.</p>
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<p class="c5">i. Morris on <b><span class="c3">accounted</span></b>: "It has a meaning like 'reckon, calculate', and may be used of placing something to someone's account, here of placing righteousness to Abraham's account."</p>
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<p class="c5">ii. If God accounts Abraham as righteous, then that is how Abraham should account himself. That is his standing before God, and God's accounting is not pretending. God does not account to us a pretended righteousness, but a real one in Jesus Christ.</p>
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<p class="c4">e. <b><span class="c3">Believed God</span></b>: It wasn't that Abraham believed <i>in</i> God (as we usually speak of believing in God). Instead, it was that Abraham <b><span class="c3">believed God</span></b>. Those who only believe <i>in</i> God, in the sense that they believe He exists, are only as spiritual as demons! (<a onclick="return mV('Jam',2,19);">Jam 2:19</a>)</p>
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<p class="c5">i. "<i>Believed</i>, of course, means more than that he accepted what God said as true (though, of course, he did that); it means that he trusted God." (Morris)</p>
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<p class="c5">ii. Generally speaking, ancient Rabbis did not really admire Abraham's <i>faith</i>. The believed he was so loved by God because he was thought to have kept the law hundreds of year before it was given. For these and other reasons, when Paul brought up Abraham, it would have been a complete surprise to his opponents, who believed that Abraham proved <i>their</i> point. "Paul's emphasis on Abraham's faith must have come as a complete surprise to the Galatians." (Morris)</p>
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<p class="c5">iii. However, some Rabbis have seen the importance of <br> Abraham's faith. "It is remarkable that the Jews themselves maintained that Abraham was saved by faith. <i>Mehilta, in Yalcut Simeoni</i>, page 1, fol. 69, makes this assertion: 'It is evident that Abraham could not obtain an inheritance either in this world or in the world to come, but by faith.'" (Clarke)</p>
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<p class="c5">iv. "Faith in God constitutes the highest worship, the prime duty, the first obedience, and the foremost sacrifice. Without faith God forfeits His glory, wisdom, truth, and mercy in us. The first duty of man is to believe in God and to honor Him with his faith. Faith is truly the height of wisdom, the right kind of righteousness, the only real religion...Faith says to God: 'I believe what you say.'" (Luther)</p>
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<p class="c1">2. (<a onclick="return mV('Gal',3,7);">7</a>) The true sons of Abraham.</p>
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<p class="c2"><span>Therefore know that <i>only</i> those who are of faith are sons of Abraham.</span></p>
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<p class="c4">a. <b><span class="c3">Therefore know</span></b>: The emphasis is clear. Paul is making an important point, and he wants everyone of his readers to understand it.</p>
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<p class="c5">i. "<i>Know</i> is imperative; Paul commands the Galatians to acquire this piece of knowledge." (Morris)</p>
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<p class="c4">b. <b><span class="c3">Only those who are of faith are sons of Abraham</span></b>: Since Abraham was made righteous by <b><span class="c3">faith</span></b>, and not by works, Abraham is therefore the father of everyone who believes God and is accounted righteous.</p>
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<p class="c5">i. "It is always possible that we should translate <i>huioi Abraam</i>, not so much <i>children</i> (or 'sons') <i>of Abraham</i> as 'real Abrahams.'" (Cole)</p>
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<p class="c4">c. What a rebuke this was to the Jewish Christians who tried to bring Gentile Christians under the law! They believed they were superior, because they descended from Abraham, and observed the law. Paul says that the most important link to Abraham is not the link of <i>genetics</i>, not the link of <i>works</i>, but the link of <b><span class="c3">faith</span></b>.</p>
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<p class="c5">i. This would have been a shocking change of thinking for these particular opponents of Paul. They deeply believed that they had a standing before God because they were <i>genetically</i> descended from Abraham. At that time, some Jewish Rabbis taught that Abraham stood at the gates of Hell, just to make sure that none of his descendants accidentally slipped by. John the Baptist dealt with this same thinking when he said <i>do not think to say to yourselves, "We have Abraham as our father." For I say to you that God is able to raise up children to Abraham from these stones</i> (<a onclick="return mV('Mat',3,9);">Mat 3:9</a>). Paul is knocking down their blind reliance on <i>genetic</i> relation to Abraham, and showing that what really matters is <i>faith in Jesus</i>.</p>
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<p class="c5">ii. It's the same today when people believe God accepts them because they come from a Christian family. God is a Father, not a grandfather; everyone must have their own faith in God.</p>
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<p class="c4">d. What a comfort this was to the Gentile Christians who were regarded as "second class Christians" by many! Now they could know that they had a real, important link to Abraham, and could consider themselves <b><span class="c3">sons of Abraham</span></b>.</p>
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<p class="c4">e. Sadly, Christians have taken this glorious truth and misapplied it through the centuries. This has been a verse that many claim in support of <i>replacement theology</i> – the idea that God is <i>finished</i> with the people of Israel as a nation or a distinct ethnic group, and that the Church spiritually inherits all the promises made to Israel.</p>
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<p class="c5">i. Replacement theology has done tremendous damage in the Church, providing the theological fuel for the fires of horrible persecution of the Jews. If <a onclick="return mV('Gal',3,7);">Gal 3:7</a> were the only verse in the Bible speaking to the issue, there might be a place for saying that the Church has completely replaced Israel. But we understand the Bible according to its entire message, and allow one passage to give light to others.</p>
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<p class="c5">ii. For example, <a onclick="return mV('Rom',11,25);">Rom 11:25</a> (<i>hardening in part has happened to Israel until the fullness of the Gentiles has come in</i>) states clearly that God is <i>not</i> finished with Israel as a nation or a distinct ethnic group. Even though God has turned the focus of His saving mercies away from Israel on to the Gentiles, He will turn it back again. This simple passage refutes those who insist that God is forever done with Israel as Israel, and that the Church is the New Israel and inherits every promise ever made to national and ethnic Israel of the Old Testament.</p>
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<p class="c5">iii. We are reminded of the enduring character of the promises made to national and ethnic Israel (such as <a onclick="return mV('Gen',13,15);">Gen 13:15</a> and <a onclick="return mV('Gen',17,'7-8');">Gen 17:7-8</a>). God is not "finished" with Israel, and Israel is not "spiritualized" as the church. While we do see and rejoice in a continuity of God's work throughout all His people through all generations, we still see a distinction between Israel and the Church - a distinction that Paul understands well.</p>
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<p class="c4">f. All who put their faith in Jesus Christ <b><span class="c3">are sons of Abraham</span></b>; but Abraham has his <i>spiritual</i> sons and his <i>genetic</i> sons, and God has a plan and a place for both. But no one can deny that it is far more important to be a <i>spiritual</i> son of Abraham than a <i>genetic</i> son.</p>
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<p class="c1">3. (<a onclick="return mV('Gal',3,'8-9');">8-9</a>) This blessing of righteousness by faith is for all nations.</p>
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<p class="c2"><span>And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel to Abraham beforehand, <i>saying</i>, "In you all the nations shall be blessed." So then those who <i>are</i> of faith are blessed with believing Abraham.</span></p>
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<p class="c4">a. <b><span class="c3">And the Scripture</span></b>: Paul is speaking from the Scriptures. He has already spoken from his personal experience, and from the experience of the Galatian Christians themselves. But this passage is even more important, because it shows how Paul's teaching is correct according to the Bible itself.</p>
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<p class="c5">i. It would have been just fine for Paul's opponents to say, "Experiences are just fine Paul, but show us from the Scriptures." Paul was more than ready to take up the challenge.</p>
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<p class="c5">ii. <b><span class="c3">The Scripture, foreseeing...preached...saying</span></b>: Remarkably, Paul refers to the <b><span class="c3">Scriptures</span></b> virtually as a person, who foresees, preaches, and says. This shows just how strongly Paul regarded the Bible as God's word. Paul believed that when the Scriptures speak, God speaks.</p>
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<p class="c5">iii. "Paul personifies Scripture." (Morris) "Excellently spake he, who called the Scripture, <i>Cor et animam Dei</i>, The heart and soul of God." (Trapp)</p>
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<p class="c4">b. <b><span class="c3">Foreseeing that God would justify the nations by faith</span></b>: Paul observes that even back in Abraham's day it was clear that this blessing of righteousness by faith was intended for every nation, for Gentiles as well as Jews, because God pronounced that <b><span class="c3">in you all the nations shall be blessed</span></b> (<a onclick="return mV('Gen',12,3);">Gen 12:3</a>).</p>
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<p class="c5">i. The intention is to destroy the idea that a Gentile must first become a Jew before they can become a Christian. If that were necessary, God would never have said this blessing would extend to every nation, because Gentiles would have had to become part of the Israelite nation to be saved. </p>
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<p class="c5">ii. The idea is that the gospel goes <i>out to</i> <b><span class="c3">the nations</span></b>, not that the nations come and assimilate into Israel.</p>
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<p class="c4">c. <b><span class="c3">Those who are of faith are blessed with believing Abraham</span></b>: The <i>blessing</i> we receive with <b><span class="c3">believing Abraham</span></b> is not the blessing of fantastic wealth and power, though Abraham was extremely wealthy and powerful. The blessing is something far more precious: the blessing of a right standing with God through faith.</p>
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<p class="c5">i. "The faith of the fathers was directed at the Christ who was to come, while ours rests in the Christ who has come." (Luther)</p>
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<p class="c4">d. The most important question to ask is, "Am I <b><span class="c3">of faith</span></b>?" Do I <i>believe God</i> even as Abraham did? When God says it, do I believe it? Do I <i>live</i> as if I really believe God is true? Can others see that I am trusting God?</p>
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<p class="c5">i. "<i>They who are of faith</i> are those whose characteristic is faith; it is not that they sometimes have an impulse to believe, but rather that believing is their constant attitude; faith is characteristic of them." (Morris)</p>
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<p>C. The Law in light of the Old Testament and the New Testament.</p>
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<p class="c1">1. (<a onclick="return mV('Gal',3,10);">10</a>) The Old Testament tells us that the Law of Moses brings a curse.</p>
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<p class="c2"><span>For as many as are of the works of the law are under the curse; for it is written, "Cursed <i>is</i> everyone who does not continue in all things which are written in the book of the law, to do them."</span></p>
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<p class="c4">a. <b><span class="c3">For as many as are under the works of the law</span></b>: Paul is addressing those who think that their law-performance can give them a standing before God. </p>
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<p class="c5">i. The transition from believing Abraham (<a onclick="return mV('Gal',3,9);">Gal 3:9</a>) to those who are <b><span class="c3">of the works of the law</span></b> has a purpose. "If even the great patriarch was accepted by God only because of his faith, then it follows that lesser mortals will not succeed in producing the good deeds that would allow them to be accepted before God." (Morris)</p>
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<p class="c5">ii. Morris on <b><span class="c3">as many as are of the works of the law</span></b>: "The preposition denotes origin and here will mean those whose essential position originates in the law, those who see law-keeping as the essence of our approach to God. It is not simply that they see the law as important: they see it as all-important. Their whole position depends on the keeping of the law."</p>
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<p class="c5">iii. "The hypocritical doers of the Law are those who seek to obtain a righteousness by a mechanical performance of good works while their hearts are far removed from God. They act like the foolish carpenter who starts with the roof when he builds a house." (Luther)</p>
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<p class="c4">b. <b><span class="c3">For as many as are under the works of the law are under the curse</span></b>: The Christians from a Jewish background who believed we should still live under the Law of Moses thought that it was a path to <i>blessing</i>. Paul boldly declares that instead of blessing, living <b><span class="c3">under the works of the law</span></b> puts them <b><span class="c3">under the curse</span></b>.</p>
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<p class="c5">i. It isn't hard to see how these Christians believed that living under law brought blessing. They could read in the Old Testament many passages that supported this thinking. <a onclick="return mV('Psa',119,1);">Psa 119:1</a> says, <i>Blessed are the undefiled in the way, who walk in the law of the <span class="c6">Lord</span>!</i> <a onclick="return mV('Psa',1,'1-2');">Psa 1:1-2</a> says, <i>Blessed is the man who walks not in the counsel of the ungodly, nor stands in the path of sinners, nor sits in the seat of the scornful; but his delight is in the law of the <span class="c6">Lord</span>, and in His law he meditates day and night</i>.</p>
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<p class="c5">ii. How does the law bring blessing? First, we must understand that the word <i>law</i> is used in two senses in the Bible. Sometimes it means "the Law of Moses, with all its commands, which a man must obey to be approved by God." Sometimes it means "God's Word" in a very general sense. Many times when the Old Testament speaks of the law, it speaks of it in the general sense of God's Word to us. When <a onclick="return mV('Psa',119,97);">Psa 119:97</a> says <i>Oh, how I love Your law! It is my meditation all the day</i>, the Psalmist means more than just the Law of Moses. He means all of God's Word. Seeing this, we understand how the Bible is filled with praise for the law. Secondly, we are blessed when we keep the law because we are living according to the "instruction manual" for life. There is an inherent, built-in blessing in living the way God says we should live, in fulfilling the "manufacturer's recommendation."</p>
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<p class="c5">iii. When Paul says that <b><span class="c3">as are under the works of the law are under the curse</span></b>, he doesn't mean that the law is bad or the Word of God is wrong. He simply means that God never intended the law to be the way we find our approval before Him. He knew we could never keep the law, and so God instituted the system of <i>atoning sacrifice</i> along with the law. And the entire sacrificial system looked forward to what Jesus would accomplish on the cross for us.</p>
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<p class="c4">c. To prove his point Scripturally, Paul quotes from <a onclick="return mV('Deu',27,6);">Deu 27:6</a>: <b><span class="c3">Cursed is everyone who does not continue in all things which are written in the book of the law, to do them</span></b>. The Old Testament itself shows us that if we do not keep <b><span class="c3">all things</span></b> in the law, and actually <b><span class="c3">do them</span></b>, then we are under a curse.</p>
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<p class="c5">i. The important words are <b><span class="c3">all</span></b> and <b><span class="c3">do</span></b>. If God would approve you on the basis of the law, you first have to <b><span class="c3">do</span></b> it. Not simply know it, not simply love it, not simply teach it, not simply want it, you must <b><span class="c3">do</span></b> it. Secondly, you have to do it <b><span class="c3">all</span></b>. Not some. Not just when you are over 18 or 40. Not just more good than bad. <a onclick="return mV('Deu',27,6);">Deu 27:6</a> specifically says that to be justified by the law, you must <b><span class="c3">do</span></b> it, and do it in <b><span class="c3">all things</span></b>.</p>
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<p class="c5">ii. <b><span class="c3">All</span></b> means a lot. It means that while some sins are worse than others are, there are no small sins before such a great God. "Jewish keepers of the law would overlook small transgressions. Paul would not." (Morris)</p>
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<p class="c5">iii. "It is worthy of remark that no <i>printed</i> copy of the Hebrew Bible preserves the word <i>col</i>, <span class="c6">all</span>, in <a onclick="return mV('Deu',27,26);">Deu 27:26</a>, which answers to the apostle's word <i>all</i>, here. St. Jerome says that the Jews suppressed it, lest it should appear that they were bound to perform <i>all</i> things that are written in the book of the law. Of the genuineness of the reading there is no cause to doubt: it exists in <i>six</i> MSS. of <i>Kennicott</i> and <i>De Rossi</i>, in the <i>Samaritan</i> text, in several copies of the <i>Targum</i>, in the <i>Septuagint</i>, and in the quotation made here by the apostle, in which there is no variation either in the MSS. or in the <i>versions</i>." (Clarke)</p>
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<p class="c4">d. Paul's point is heavy; it weighs us down with a curse. If you are under the works of the law, the only way you can stand approved and blessed before God by the law is to <b><span class="c3">do</span></b> it, and to do it <b><span class="c3">all</span></b>. If you don't, you are <b><span class="c3">cursed</span></b>.</p>
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<p class="c5">i. <b><span class="c3">Cursed</span></b> is a word that sounds strange in our ears. We think of witches boiling a strange mixture in a dark cauldron. We think of a Snidely Whiplash kind of guy saying "Curses, foiled again!" But in the Bible, the idea of being <b><span class="c3">cursed</span></b> is important, and frightening – because we are talking about being <b><span class="c3">cursed</span></b> by God. Not only <b><span class="c3">cursed</span></b> by our own bad choices, not only <b><span class="c3">cursed</span></b> by this wicked world, not only <b><span class="c3">cursed</span></b> by the Devil – but especially <b><span class="c3">cursed</span></b> by God. He is the one Person you don't want to be <b><span class="c3">cursed</span></b> by!</p>
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<p class="c5">ii. "The law holds all men under its curse. From the law, therefore, it us useless to seek a blessing." (Calvin)</p>
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<p class="c1">2. (<a onclick="return mV('Gal',3,11);">11</a>) The Old Testament tells us that a right standing before God comes by faith, not by the law.</p>
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<p class="c2"><span>But that no one is justified by the law in the sight of God <i>is</i> evident, for "the just shall live by faith."</span></p>
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<p class="c4">a. <b><span class="c3">But that no one is justified by the law in the sight of God is evident</span></b>: Paul has already proven this point in the Scriptures by examining the life of Abraham (<a onclick="return mV('Gal',3,'5-9');">Gal 3:5-9</a>). Now he brings in another passage from the Old Testament, <a onclick="return mV('Hab',2,4);">Hab 2:4</a>, which reminds us that the just live by <b><span class="c3">faith</span></b>, not by law.</p>
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<p class="c5">i. The Jews themselves sensed that because none could keep it perfectly, salvation could not come through keeping the law. This is why they placed such emphasis on their descent from Abraham, essentially trusting in Abraham's merits to save them because they sensed that their own merits could not.</p>
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<p class="c4">b. <b><span class="c3">The just shall live by faith</span></b>: This brief statement from the prophet Habakkuk is one of the most important, and most quoted Old Testament statements in the New Testament. Paul uses it here to show that the <b><span class="c3">just</span></b> live <b><span class="c3">by faith</span></b>, not by law. Being under the law isn't the way to be found <b><span class="c3">just</span></b> before God, only living by faith is. </p>
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<p class="c5">i. If you are found to be <b><span class="c3">just</span></b> – approved – before God, you have done it by a life of <b><span class="c3">faith</span></b>. If your life is all about living under the law, then God does not find you approved.</p>
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<p class="c5">ii. "For the present question is not whether believers ought to keep the law as far as they can (which is beyond all doubt), but whether they obtain righteousness by works; and this is impossible." (Calvin)</p>
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<p class="c4">c. Every word in <a onclick="return mV('Hab',2,4);">Hab 2:4</a> is important, and the Lord quotes it three times in the New Testament just to bring out the fullness of the meaning!</p>
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<p class="c5">i. In <a onclick="return mV('Rom',1,17);">Rom 1:17</a>, when Paul quotes this same passage from <a onclick="return mV('Hab',2,4);">Hab 2:4</a>, the emphasis is on <i>faith</i>: "The just shall live by <b><span class="c3">faith</span></b>."</p>
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<p class="c5">ii. In <a onclick="return mV('Hbr',10,38);">Hbr 10:38</a>, when the writer to the Hebrews quotes this same passage from <a onclick="return mV('Hab',2,4);">Hab 2:4</a>, the emphasis is on <i>live</i>: "The just shall <b><span class="c3">live</span></b> by faith."</p>
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<p class="c5">iii. Here in <a onclick="return mV('Gal',3,11);">Gal 3:11</a>, when Paul quotes this passage from <a onclick="return mV('Hab',2,4);">Hab 2:4</a>, the emphasis is on <i>just</i>: "The <b><span class="c3">just</span></b> shall live by faith." </p>
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<p class="c1">3. (<a onclick="return mV('Gal',3,12);">12</a>) The Old Testament tells us that approval by God through the law must be earned by actually living in obedience to the law, not just trying.</p>
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<p class="c2"><span>Yet the law is not of faith, but "the man who does them shall live by them."</span></p>
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<p class="c4">a. <b><span class="c3">Yet the law is not of faith</span></b>: Some might come back to Paul and say, "Look, I'll do the best I can under the law and let faith cover the rest. God will look at my performance, my effort, and my good intentions and credit to me as righteousness. The important thing is that I am really trying." Paul proves from the Old Testament itself that this simply isn't good enough. No; the paths of approval by <b><span class="c3">the law</span></b> and <b><span class="c3">faith</span></b> don't run together, because <b><span class="c3">the law is not of faith</span></b>.</p>
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<p class="c4">b. <b><span class="c3">The man who does them shall live by them</span></b>: The quote from <a onclick="return mV('Lev',18,5);">Lev 18:5</a> is clear. If you want to <b><span class="c3">live</span></b> by the law, you must <i>do</i> it. Not <i>try to do it</i>, not <i>intend to do it</i>, and not even <i>want to do it</i>. No, it is only <b><span class="c3">the man who does them</span></b> who<b><span class="c3"> shall live by them</span></b>.</p>
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<p class="c5">i. It is very easy to comfort ourselves with our good intentions. We all mean very well; but if we want to find our place before God by our works under the law, good intentions are never enough. A good effort isn't enough. Only actual <i>performance</i> will do.</p>
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<p class="c4">c. This passage from <a onclick="return mV('Lev',18,5);">Lev 18:5</a> is another often-quoted principle from the Old Testament. Nehemiah (<a onclick="return mV('Neh',9,29);">Neh 9:29</a>) quoted it in his great prayer for Israel. The <span class="c6">Lord</span> Himself quoted it through the prophet Ezekiel (<a onclick="return mV('Eze',20,11);">Eze 20:11</a>; <a onclick="return mV('Eze',20,13);">20:13</a>, and <a onclick="return mV('Eze',20,21);">20:21</a>). Paul also quotes it again in <a onclick="return mV('Rom',10,5);">Rom 10:5</a>).</p>
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<p class="c4">d. The effect of Paul's use of Scripture in <a onclick="return mV('Gal',3,'10-12');">Gal 3:10-12</a> is overwhelming. We understand that we don't actually <i>do</i> the law. We understand that we don't actually do <i>all</i> the law. And we understand that this put us under a <i>curse</i>. <a onclick="return mV('Gal',3,'10-12');">Gal 3:10-12</a> is the bad news; now Paul begins to explain the good news.</p>
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<p class="c1">4. (<a onclick="return mV('Gal',3,'13-14');">13-14</a>) Jesus redeems us from the curse of the law.</p>
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<p class="c2"><span>Christ has redeemed us from the curse of the law, having become a curse for us (for it is written, "Cursed <i>is</i> everyone who hangs on a tree"), that the blessing of Abraham might come upon the Gentiles in Christ Jesus, that we might receive the promise of the Spirit through faith.</span></p>
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<p class="c4">a. <b><span class="c3">Christ has redeemed us from the curse of the law</span></b>: Because we didn't actually do it, and do it all, the law put us under a curse. But now Jesus <b><span class="c3">has redeemed us from the curse of the law</span></b>. <b><span class="c3">Redeemed</span></b> has the idea of "buying back" or "purchasing out of." It isn't just rescuing; it is paying a price to rescue. Jesus bought us out from under the <b><span class="c3">curse of the law</span></b>.</p>
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<p class="c5">i. In Jesus, we aren't cursed anymore! <a onclick="return mV('Gal',3,'10-12');">Gal 3:10-12</a> left us all under a curse, but we are not cursed any more because Jesus bought us out from under the curse.</p>
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<p class="c5">ii. <b><span class="c3">Redemption</span></b> is an important idea. "Redemption points to the payment of a price that sets sinners free." (Morris) <b><span class="c3">Redemption</span></b> came from the practices of ancient warfare. After a battle the victors would often capture some of the defeated. Among the defeated, the poorer ones would usually be sold as slaves, but the wealthy and important men, the men who mattered in their own country, would be held to ransom. When the people in their homeland had raised the required price, they would pay it to the victors and the captives would be set free. The process was called redemption, and the price was called the ransom. </p>
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<p class="c5">iii. The image took root in other areas. When a slave had his freedom purchased – perhaps by a relative, perhaps by his own diligent work and saving – this was called "<b><span class="c3">redemption</span></b>." Sometimes the transaction took place at a temple, and a record was carved in the wall so everyone would forever know that this former slave was now a redeemed, free man. Or, a man condemned to death might be set free by the paying of a price, and this was considered "redemption." <span > </span>Most importantly, Jesus bought us out of defeat, out of slavery, and out of a death sentence to reign as kings and priests with Him forever.</p>
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<p class="c4">b. How did Jesus do it? How did He pay a price to rescue us? <b><span class="c3">Having become a curse for us</span></b> means that Jesus became cursed on our behalf; He stood in our place and took the curse we deserved.</p>
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<p class="c5">i. It stops us in our tracks to understand that the price He paid to buy us out from under the <b><span class="c3">curse of the law</span></b> was the price of Himself. It didn't just cost Jesus something, even something great – it cost Jesus Himself. We know that men cursed Jesus as He hung on the cross; but that compares nothing to how He was cursed by God the Father. He made Himself the target of the curse, and set those who believe outside the target.</p>
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<p class="c5">ii. "Paul does not say that Christ was made a curse for Himself. The accent is on the two words, 'for us.' Christ is personally innocent. Personally, He did not deserve to be hanged for any crime of His own doing. But because Christ took the place of others who were sinners, He was hanged like any other transgressor." (Luther)</p>
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<p class="c5">iii. "All the prophets of old said that Christ should be the greatest transgressor, murderer, adulterer, thief, blasphemer that ever was or ever could be on earth. When He took the sins of the whole world upon Himself, Christ was no longer an innocent person. He was a sinner burdened with the sins of a Paul who was a blasphemer; burdened with the sins of a Peter who denied Christ; burdened with the sins of a David who committed adultery and murder, and gave the heathen occasion to laugh at the Lord. In short, Christ was charged with all the sins of all me, that He should pay with them with His own blood. The curse struck Him." (Luther)</p>
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<p class="c5">iv. "I am told that it is preposterous and wicked to call the Son of God a cursed sinner. I answer: If you deny that He is a condemned sinner, you are forced to deny that Christ died. It is not less preposterous to say, the Son of God died, than to say, the Son of God was a sinner." (Luther)</p>
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<p class="c5">v. "Whatever sins I, you, all of us have committed or shall commit, they are Christ's sins as if He had committed them Himself. Our sins have to be Christ's sins or we shall perish forever." (Luther)</p>
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<p class="c4">c. <b><span class="c3">For it is written, "Cursed is everyone who hangs on a tree." </span></b><i>When</i> did Jesus pay this price? The principle of <a onclick="return mV('Deu',21,23);">Deu 21:23</a> shows that Jesus received this curse upon Himself as He hung on the cross, fulfilling the <a onclick="return mV('Deu',21,23);">Deu 21:23</a> promise of a curse to all who are not only executed but have their bodies publicly exposed to shame.</p>
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<p class="c5">i. "This passage did not refer to crucifixion (which the Jews did not practise), but to the hanging on a tree or wooden post of the corpse of a criminal who had been executed. But in the New Testament times a cross was often called a tree and there is no doubting that that is what Paul has in mind here." (Morris)</p>
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<p class="c5">ii. <b><span class="c3">Hangs on a tree</span></b>: In the thinking of ancient Israel, there was something worse than being put to death. Worse than that was to be put to death, and to have your corpse left in the open, exposed to shame, humiliation, and scavenging animals and birds. When it says <b><span class="c3">hangs on a tree</span></b>, it does not have the idea of being executed by strangulation; but of having the corpse "mounted" on a tree or other prominent place, to expose the executed one to the elements and supreme disgrace.</p>
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<p class="c5">iii. However, if anyone was executed, and deemed worthy of such disgrace, the humiliation to his memory and his family must not be excessive. <a onclick="return mV('Deu',21,23);">Deu 21:23</a> also says "<i>his body shall not remain overnight on the tree</i>." This was a way of tempering even the most severe judgment with mercy. Significantly, Jesus fulfilled this also, being taken down from the cross before night had fully come (<a onclick="return mV('Jhn',19,'31-33');">Jhn 19:31-33</a>).</p>
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<p class="c4">d. <b><span class="c3">Cursed is everyone</span></b>: The punishment of being hanged on a tree, and left to open exposure, was thought to be so severe that it was reserved only for those for which is was to be declared: "this one is <b><span class="c3">cursed</span></b> by God." So Jesus not only died in our place; but He took the place as the <b><span class="c3">cursed </span></b>of God, being hung on a "tree" in open shame and degradation. </p>
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<p class="c4">e. <b><span class="c3">That the blessing of Abraham might come</span></b>: Jesus received this curse, which we deserved and He did not, so that we could receive the <i>blessing of Abraham</i>, which He deserved and we did not! It would be enough if Jesus simply took away the curse we deserved. But He did far more than that; He also gave a <b><span class="c3">blessing</span></b> that we didn't deserve!</p>
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<p class="c5">i. What is <b><span class="c3">the blessing of Abraham</span></b>? It is what Paul already described in <a onclick="return mV('Gal',3,'8-9');">Gal 3:8-9</a>, the blessing of being justified before God by faith, instead of works.</p>
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<p class="c4">f. Who does the <b><span class="c3">blessing of Abraham</span></b> come to? <b><span class="c3">The Gentiles in Christ Jesus</span></b>. Paul doesn't mean that it <i>only</i> comes upon Gentiles, as if Jews were excluded, but that it – quite unexpectedly to some – comes upon the Gentiles also, to those <b><span class="c3">Gentiles in Christ Jesus</span></b>.</p>
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<p class="c5">i. The phrase <b><span class="c3">in Christ Jesus</span></b> is important. The blessing doesn't come <i>because</i> they are Gentiles, any more than the blessing of being right with God comes to Jewish people because they are Jews. It comes to all, Jew and Gentile alike, who are identified <b><span class="c3">in Christ Jesus</span></b>, and not by their own attempts to justify themselves.</p>
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<p class="c4">g. Because this blessing is ours in Jesus, we <b><span class="c3">receive the promise of the Spirit through faith</span></b> - not through coming back under the law as the principle for living. The promise is <i>received</i>, not <i>earned</i>.</p>
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<p class="c1">5. (<a onclick="return mV('Gal',3,'15-18');">15-18</a>) The unchanging nature of God's covenant with Abraham.</p>
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<p class="c2"><span>Brethren, I speak in the manner of men: Though <i>it is</i> only a man's covenant, yet <i>if it is</i> confirmed, no one annuls or adds to it. Now to Abraham and his Seed were the promises made. He does not say, "And to seeds," as of many, but as of one, "And to your Seed," who is Christ. And this I say, <i>that</i> the law, which was four hundred and thirty years later, cannot annul the covenant that was confirmed before by God in Christ, that it should make the promise of no effect. For if the inheritance <i>is</i> of the law, <i>it is</i> no longer of promise; but God gave <i>it</i> to Abraham by promise.</span></p>
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<p class="c4">a. <b><span class="c3">Brethren, I speak in the manner of men</span></b>: Paul first establishes the principle that even with a covenant among men, the covenant stands firm once it is made – <b><span class="c3">no one annuls or adds to it</span></b>. Paul's point isn't really about covenants among men, but to say "how much more with a covenant <i>God</i> makes!"</p>
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<p class="c5">i. But we shouldn't miss the first word of <a onclick="return mV('Gal',3,15);">Gal 3:15</a>: <b><span class="c3">Brethren</span></b>. As difficult and dangerous as Paul's opponents in Galatia were, they were also his <i>brothers</i>. He confronts them and persuades them as <i>brothers</i>.</p>
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<p class="c4">b. <b><span class="c3">Now to Abraham and his Seed were the promises made</span></b>: In <a onclick="return mV('Gen',22,18);">Gen 22:18</a>, God promised Abraham that <i>in your seed all the nations of the earth shall be blessed</i>. Paul observes that the singular for <b><span class="c3">seed</span></b> is used, not the plural. The point is clear: <b><span class="c3">"And to your Seed," who is Christ</span></b>. God is referring to one specific descendant of Abraham, not all his descendants in general.</p>
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<p class="c4">c. This covenant and promise was made not only to Abraham, but also to Jesus the Messiah. So we cannot think that it was over-ruled by the covenant God later established with Israel at Sinai.</p>
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<p class="c5">i. The unchanging nature of God's covenant with Abraham is an important principle; it was a one-sided covenant (<a onclick="return mV('Gen',12,'1-3');">Gen 12:1-3</a>; <a onclick="return mV('Gen',15,'1-');">Gen 15</a>) that was promised forever (<a onclick="return mV('Gen',17,'7-8');">Gen 17:7-8</a>). There is no <i>if</i> in Abraham's covenant (<a onclick="return mV('Gen',12,'1-3');">Gen 12:1-3</a>; <a onclick="return mV('Gen',15,'1-');">Gen 15</a>); but there are plenty of "ifs" in the covenant of Moses (<a onclick="return mV('Deu',28,'1-');">Deu 28</a>). The Mosaic covenant was a two-sided covenant, with two both parties obligated to uphold it, not a one-sided covenant (<a onclick="return mV('Exd',24,'3-8');">Exd 24:3-8</a>)</p>
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<p class="c5">ii. This means that promise of a land (<a onclick="return mV('Gen',12,1);">Gen 12:1</a>; <a onclick="return mV('Gen',13,7);">13:7</a>; <a onclick="return mV('Gen',15,'18-21');">15:18-21</a>), a nation (<a onclick="return mV('Gen',12,2);">Gen 12:2</a>; <a onclick="return mV('Gen',13,16);">13:16</a>; <a onclick="return mV('Gen',17,'4-6');">17:4-6</a>; <a onclick="return mV('Gen',22,17);">22:17</a>) and of a blessing (<a onclick="return mV('Gen',12,'2-3');">Gen 12:2-3</a>; <a onclick="return mV('Gen',22,18);">22:18</a>) stands eternally to Abraham and his descendants, though spiritually the promise of a blessing comes to every nation through Jesus, by faith.</p>
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<p class="c4">d. <b><span class="c3">For if the inheritance is of the law, it is no longer of promise; but God gave it to Abraham by promise</span></b>: If the inheritance offered to Abraham was on the basis of law, it might not be permanent - because it would depend, at least in part, on Abraham's keeping of the law. But since the inheritance was offered on the basis <b><span class="c3">of promise</span></b>, <i>God's</i> promise, it stands sure.</p>
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<p class="c4">e. <b><span class="c3">God gave it to Abraham by promise</span></b>: The word <b><span class="c3">gave</span></b> here is the Greek word <i>kecharistai</i>, which is based on the Greek word <i>charis</i> - grace. God's giving to Abraham was the free giving of grace. The word is also in the perfect tense, showing that the gift is <i>permanent</i>.</p>
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<p class="c5">i. Through all this, Paul demonstrates again by the Scriptures that the approach to God on the ground of faith (not works or works plus faith) is thoroughly Biblical. In addition, the Law of Moses, even though it came after the covenant with Abraham, in no way overrules it. The approach to God on the ground of faith stands sure, right along with Abraham's covenant.</p>
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<p class="c5">ii. "Judaizers might quote Moses; Paul will quote Abraham. Let them quote law; he will quote promise. If they appeal to the centuries of tradition and the proud history of the law of Moses, he will appeal to the grander 'covenant with Abraham', older by centuries still." (Cole)</p>
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<p>D. The purpose of the law helps us understand our freedom from the law.</p>
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<p class="c1">1. (<a onclick="return mV('Gal',3,'19-21');">19-21</a>) The law was given because of man's transgression.</p>
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<p class="c2"><span>What purpose then <i>does</i> the law <i>serve</i>? It was added because of transgressions, till the Seed should come to whom the promise was made; <i>and it was</i> appointed through angels by the hand of a mediator. Now a mediator does not <i>mediate</i> for one <i>only</i>, but God is one. <i>Is</i> the law then against the promises of God? Certainly not! For if there had been a law given which could have given life, truly righteousness would have been by the law.</span></p>
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<p class="c4">a. <b><span class="c3">What purpose then does the law serve? It was added because of transgressions</span></b>: Part of the reason the law was given was to restrain the transgression of men through clearly revealing God's holy standard. God had to give us His standard so we would not destroy ourselves before the Messiah came. But the law is also <b><span class="c3">added because of transgressions</span></b> in another way; the law also excites man's innate rebellion through revealing a standard, showing us more clearly our need for salvation in Jesus (<a onclick="return mV('Rom',7,'5-8');">Rom 7:5-8</a>).</p>
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<p class="c4">b. <b><span class="c3">Till the Seed should come to whom the promise was made</span></b>: So as the Law was meant to prepare us for the work of the Messiah, it was given <b><span class="c3">till the Seed</span></b> (Jesus) <b><span class="c3">should come</span></b>. It isn't that the Law of Moses is <i>revoked</i> when Jesus came (Jesus said that He came to fulfill the Law, not destroy it in <a onclick="return mV('Mat',5,17);">Mat 5:17</a>). Instead, the Law of Moses is not longer our ground of approaching God.</p>
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<p class="c4">c. <b><span class="c3">It was appointed through angels by the hand of a mediator</span></b>: According to ancient traditions – true traditions, according to Paul – the Law was delivered to Moses on Mount Sinai by the hands of angels. Angels were the "go-between" or mediator for Moses when he received the Law from God.</p>
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<p class="c4">d. <b><span class="c3">Now a mediator does not mediate for one only, but God is one</span></b>: Moses needed a mediator between himself and God, but we don't need a mediator between us and Jesus – He <i>is</i> our mediator. The law was a two-party agreement brought by mediators. Salvation in Jesus by faith is received by a promise.</p>
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<p class="c5">i. A promise depends on one person; a mediated agreement depends on two. The weakness of the law compared to the covenant of Abraham is shown because it depends on two parties, not God alone.</p>
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<p class="c5">ii. James Montgomery Boice calls <a onclick="return mV('Gal',3,20);">Gal 3:20</a> "probably the most obscure verse in Galatians, if not the entire New Testament." Another commentator says he has read more than 250 different interpretations of it; another commentator raises the figure to 300.</p>
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<p class="c5">iii. "The general thought seems to be that the promise must be considered superior to the law because the law is one-sided. The law was mediated, and this means that man was a party to it. The promise, on the other hand, is unilateral; man is not a party to it." (Boice)</p>
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<p class="c4">e. <b><span class="c3">Is the law then against the promises of God? Certainly not! </span></b>The law is not something evil, opposing God's promise. The problem with the law is found in its inability to give strength to those who desire to keep it. If the law <b><span class="c3">could have given life</span></b>, then it could have brought righteousness. But the Law of Moses brings no life; it simply states the command, tells us to keep it, and tells us the consequences if we break the command.</p>
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<p class="c5">i. "People foolish but wise in their own conceits jump to the conclusion: If the Law does not justify, it is good for nothing. How about that? Because money does not justify, would you say that money is good for nothing? Because the eyes do not justify, would you have them taken out? Because the Law does not justify it does not follow that the Law is without value." (Luther)</p>
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<p class="c1">2. (<a onclick="return mV('Gal',3,22);">22</a>) The picture of our imprisonment under sin.</p>
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<p class="c2"><span>But the Scripture has confined all under sin, that the promise by faith in Jesus Christ might be given to those who believe.</span></p>
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<p class="c4">a. <b><span class="c3">The Scripture has confined all under sin</span></b>: Paul paints a picture of imprisonment. The bars of the cell are sin, keeping us confined. The <b><span class="c3">Scripture</span></b> put us in the prison, because it pointed out our sinful condition. So we sit imprisoned by sin, and the law can not help us, because the law put us in the prison!</p>
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<p class="c5">i. "Sin is personified as a jailor, keeping sinners under its control so that they cannot break free." (Morris)</p>
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<p class="c5">ii. Some protest, and say "I'm not a prisoner to sin." There is a simple way to prove it: stop sinning. But if you can't stop sinning, or ever have a record of sin, then you are imprisoned by the law of God.</p>
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<p class="c5">iii. "When the Law drives you to the point of despair, let it drive you a little farther, let it drive you straight into the arms of Jesus who says: 'Come unto me, all ye that labour and are heavy laden, and I will give you rest.'" (Luther)</p>
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<p class="c4">b. Only faith can break us out of our confinement to sin. The Law of Moses can show us clearly our problem and God's standard, but it cannot give us the freedom that only Jesus can give. The freedom is <b><span class="c3">given to those who believe</span></b>.</p>
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<p class="c5">i. The bars of our sin are strong; we can't saw through them ourselves. There is no chance of a jailbreak. Instead, an offer is made by the warden Himself to simply open the door and walk out – but you have to acknowledge you are confined, that you deserve to be in the cell, and ask Him to free you. When the prosecutor accuses the warden of not being just, the warden simply points out that the freed prisoner's sentence was completely fulfilled – by Himself!</p>
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<p class="c5">ii. "Far from being the gateway into a glorious liberty, it turns out to be a jailor, shutting people up. The result is that the only way of escape was through faith." (Morris)</p>
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<p class="c1">3. (<a onclick="return mV('Gal',3,'23-25');">23-25</a>) The Law of Moses is our tutor, a guardian to bring us to Jesus.</p>
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<p class="c2"><span>But before faith came, we were kept under guard by the law, kept for the faith which would afterward be revealed. Therefore the law was our tutor <i>to bring us</i> to Christ, that we might be justified by faith. But after faith has come, we are no longer under a tutor.</span></p>
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<p class="c4">a. <b><span class="c3">Before faith came</span></b>: Before we were saved by faith; before we lived our lives by faith, <b><span class="c3">we were kept under guard by the law</span></b>. Here, Paul uses a different word and a different idea than when he wrote <i>the Scripture has confined all under sin</i> in the previous verse. The idea behind <i>confined</i> is imprisonment; the idea behind <b><span class="c3">under guard</span></b> is protective custody. There is a sense in which we were imprisoned by our own sin under the law; but there is also another sense in which it guarded us in <i>protective custody</i>.</p>
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<p class="c5">i. How does the law protect us? It protects us by <i>showing us God's heart</i>. It protects us by <i>showing us the best way to live</i>. It protects us by <i>showing what should be approved and disapproved among men</i>. It protects us by providing a <i>foundation for civil law</i>. In these ways and more, <b><span class="c3">we were kept under guard by the law</span></b>.</p>
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<p class="c4">b. We were <b><span class="c3">kept for the faith which would afterward be revealed</span></b>. The Law of Moses prepares us to come to Jesus by the way it reveals God's character and the way it exposes our sin. <b><span class="c3">Therefore the law was our tutor to bring us to Christ, that we might be justified by faith</span></b>. The purpose of the Law of Moses is fulfilled when we stop trying to justify ourselves and come to faith in Jesus!</p>
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<p class="c5">i. The whole purpose of <b><span class="c3">the law</span></b> is to bring us to Jesus. Therefore, if someone doesn't present the law in a manner that brings people to faith in Jesus, they aren't presenting the law properly. The way Jesus presented the Law was to show people that they could not fulfill it, and needed to look outside of their law-keeping to find a righteousness greater than the Scribe and the Pharisees (<a onclick="return mV('Mat',5,'17-48');">Mat 5:17-48</a>).</p>
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<p class="c5">ii. The law doesn't justify us, but what does it do? "It gives a reward and a punishment to works; that is, it promises life to those who keep it and curses all its transgressors. It requires from man the highest perfection and precise obedience. It remits nothing, pardons nothing, but calls to reckoning. It does not openly exhibit Christ and His grace but points to Him afar off and enclosed in ceremonies as in wrappings." (Calvin)</p>
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<p class="c5">iii. "Satan would have us prove ourselves holy by the law, which God gave to prove us sinners." (Andrew Jukes, cited in Stott)</p>
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<p class="c4">c. <b><span class="c3"> But after faith has come, we are no longer under a tutor</span></b>: Once we have come to a relationship of faith, we no longer have to live under our tutor, though we remember the behavior he has taught us. So we respect our tutor, the law; but we don't live under him. We live under Jesus by faith!</p>
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<p class="c5">i. <b><span class="c3">Tutor</span></b> is not a completely accurate translation of the idea of the ancient Greek word <i>paidagogos</i>. The <i>paidagogos</i> did not simply teach a child. More than that, the tutor was the child's guardian, watching over the child and his behavior. The idea is more of a nanny than of a teacher, but since the <b><span class="c3">tutor</span></b> could discipline the child, the <b><span class="c3">tutor</span></b> was also the "dean of discipline."</p>
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<p class="c5"><span > </span></p>
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<p class="c5">ii. Morris translates <b><span class="c3">tutor</span></b> as <i>custodian</i>. "The <i>custodian</i> was not a teacher, but a slave whose special task was to look after a child. He exercised a general supervision over the boy's activities, and it was his responsibility to bring him to the teacher who would give him the instruction that befitted his station."</p>
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<p class="c5">iii. When the child has grown, he doesn't do away with the discipline and lessons he gained from the tutor; but he also doesn't live <i>under</i> the tutor any longer. This is our relation to the law of God. We learn from it; we remember our lessons from it, but we don't live <i>under</i> the law. "The simile of the schoolmaster is striking. Schoolmasters are indispensable. But show me a pupil who loves his schoolmaster." (Luther)</p>
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<p class="c5">iv. <span>"The law ceases its office as schoolmaster when it comes to be written on our hearts. Boys have their lessons on slates, but men have their laws in their minds. We trust a man where we should carefully watch a boy. When the child becomes a man his father and mother do not write down little rules for him, as they did when he was a child in petticoats, neither do they set servants over him to keep him in order. He is trusted. His manliness is trusted; his honor is trusted, his best feelings are trusted. So now, brethren, we who have believed in Jesus have the law written here in our hearts, and it corresponds with what is written there in the Scriptures." (Spurgeon)</span></p>
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<p class="c1">4. (<a onclick="return mV('Gal',3,'26-27');">26-27</a>) By faith, we find our identity with Jesus Christ.</p>
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<p class="c2"><span>For you are all sons of God through faith in Christ Jesus. For as many of you as were baptized into Christ have put on Christ.</span></p>
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<p class="c4">a. <b><span class="c3">For you are all sons of God through faith in Christ Jesus</span></b>: Compared to what was being taught among the Galatians, this was a revolutionary statement. In traditional Jewish thinking (carried into Christianity by Jewish Christians), your standing before God was measured by your obedience to the law. To truly be close to God – considered <b><span class="c3">sons of God</span></b> – you had to be <i>extremely observant</i> of the law, just as the Scribes and Pharisees were (<a onclick="return mV('Mat',23,'1-');">Mat 23</a>). Here, Paul says we can be considered <b><span class="c3">sons of God</span></b> a completely different way: <b><span class="c3">through faith in Christ Jesus</span></b>.</p>
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<p class="c5">i. The <i>standing</i> is impressive. To be among the <b><span class="c3">sons of God</span></b> means that we have a special relationship with God as a loving, caring Father. It is a place of <i>closeness</i>, a place of <i>affection</i>, a place of <i>special care and attention</i>.</p>
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<p class="c5">ii. The <i>method</i> is impressive. To become a son of God <b><span class="c3">through faith in Christ Jesus</span></b> means much more than believing that He exists or did certain things. It is to put our <i>trust</i> in Him, both for now and eternity.</p>
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<p class="c4">b. <b><span class="c3">For as many of you as were baptized into Christ</span></b>: Here, using the picture of baptism, Paul illustrates what it means to have <b><span class="c3">faith in Christ Jesus</span></b>. He doesn't say we were <b><span class="c3">baptized</span></b> into water, but <b><span class="c3">baptized into Christ</span></b>. Just as in water baptism a person is <i>immersed</i> in water, so when we place our <b><span class="c3">faith in Christ Jesus</span></b>, we are <i>immersed</i> in Jesus.</p>
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<p class="c5">i. How many Christians seem content with just "dipping a bit" into Jesus! God wants us to be <i>fully immersed</i> in Jesus; not sprinkled, not just a part of us dipped. When a person is immersed in water, you don't even see the person much anymore – you mostly see the water. When we live as <b><span class="c3">baptized into Christ</span></b>, you don't see so much of "me" anymore; you mostly see Jesus.</p>
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<p class="c5">ii. It should be stressed that <i>this</i> is the baptism that really saves us: our immersion into Jesus. If a person isn't <b><span class="c3">baptized into Christ</span></b>, they could be dunked a thousand times into water, and it would make no eternal difference. If a person has been <b><span class="c3">baptized into Christ</span></b>, then they should follow through and do what Jesus told them to do: receive baptism as a demonstration of their commitment to Jesus (<a onclick="return mV('Mat',28,'19-20');">Mat 28:19-20</a>).</p>
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<p class="c4">c. <b><span class="c3">Have put on Christ</span></b>: Another way of expressing our <i>immersion</i> in Jesus is to say that we have <b><span class="c3">put on Christ</span></b>. In the original language, the phrase has the idea of <i>putting on a suit of clothes</i>. So we "clothe ourselves" with Jesus as our identity.</p>
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<p class="c5">i. How we dress has a real impact on how we think and act. How we dress has a real impact on how we appear to others. We also need to know how to dress appropriately for each occasion. Paul says to us, "Your appropriate clothing for each day is to <b><span class="c3">put on Christ</span></b>. People should see that you belong to Him by looking at your life. You should live with the awareness that you are adorned with Jesus."</p>
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<p class="c5">ii. Some people might wonder if this is only play-acting, if it is really an illusion, like a child playing "dress-up." The answer is simple. It is only an illusion if there is no <i>spiritual reality</i> behind it. In this verse, Paul really speaks of the <i>spiritual reality</i> – those who <b><span class="c3">were baptized into Christ</span></b> really have <b><span class="c3">put on Christ</span></b>. Now they are called to live each day consistent with the spiritual reality.</p>
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<p class="c4">d. The stress here is on our <i>identity in Jesus</i> through <i>faith</i>. We aren't simply associated with Jesus; we are identified in Him. If He is a Son of God, so are we. If He stands righteous before God the Father, so do we. If He has free access to the throne of God, so do we. If He has victory over spiritual powers of darkness, so do we. We aren't <i>associated with</i> Jesus; we are <i>in</i> Jesus.</p>
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<p class="c1">5. (<a onclick="return mV('Gal',3,'28-29');">28-29</a>) Our equal standing with others who come to God through faith.</p>
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<p class="c2"><span>There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus. And if you <i>are</i> Christ's, then you are Abraham's seed, and heirs according to the promise.</span></p>
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<p class="c4">a. <b><span class="c3">There is neither Jew nor Greek</span></b>: What a revolution Paul proposes! The whole problem among the Galatian Christians is that some wanted to still observe the dividing line between <b><span class="c3">Jew</span></b> and <b><span class="c3">Greek</span></b>. Paul writes, "In Jesus Christ that line is done away with. <span > </span>When we are in Jesus, <b><span class="c3">there is neither Jew nor Greek</span></b>."</p>
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<p class="c4">b. <b><span class="c3">There is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus</span></b>: The dividing line between <b><span class="c3">Jew</span></b> and <b><span class="c3">Greek</span></b> is not the only dividing line erased. Regarding our standing before God in Jesus, every dividing line is erased! Now that Jesus is our identity, that is more important than any prior identity we possessed. We are <b><span class="c3">all one in Christ Jesus</span></b>.</p>
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<p class="c5">i. At that time, the Rabbis quoted a morning prayer that was popular among many Jews of that day. In that prayer, the Jewish man would thank God that he was not born a Gentile, a slave, or a woman. Paul takes each of these categories and shows them to be equal in Jesus. (Barclay)</p>
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<p class="c5">ii. "The list might be extended indefinitely: There is neither preacher nor hearer, neither teacher nor scholar, neither master nor servant, etc. In the matter of salvation, rank, learning, righteousness, influence, count for nothing." (Luther)</p>
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<p class="c5">iii. Sadly, some Christians still draw lines today. Some draw lines between denominations, some draw lines between races, some draw lines between nations, some draw lines between political parties, and some draw lines between economic classes. For example, if you feel you have more common ground with an unbeliever who shares your race or your political party than with a genuine Christian from another race or political party, you have drawn a line that Jesus died on the cross to erase.</p>
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<p class="c5">iv. This doesn't mean that there are no <i>differences</i>. Paul knew that there was still a difference between <b><span class="c3">Jew and Greek</span></b>, and his evangelistic approach might differ to each group (<a onclick="return mV('1Cr',9,'19-21');">1Cr 9:19-21</a>). The <b><span class="c3">slave</span></b> still had a daily obligation to obey his <b><span class="c3">master</span></b>, though they might be equal in Jesus (<a onclick="return mV('Eph',6,'5-8');">Eph 6:5-8</a>). There are still different roles for <b><span class="c3">male</span></b> and <b><span class="c3">female</span></b> in the home and in the church (<a onclick="return mV('1Ti',2,'1-5');">1Ti 2:1-5</a>, <a onclick="return mV('Eph',5,'22-33');">Eph 5:22-33</a>), though they are equal in standing before God. There are differences in role and in function, but none in standing before God through faith in Jesus. "When we say that Christ has abolished these distinctions, we mean not that they do not exist, but that they no longer create any barriers to fellowship." (Stott)</p>
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<p class="c5">v. "He is not writing about a unity that comes about as a result of human achievement. He is saying that when people are saved by Jesus Christ they are brought into a marvelous unity, a unity between the saved and the Saviour and a unity that binds together all the saved." (Morris)</p>
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<p class="c4">c. <b><span class="c3">You are all one in Christ Jesus</span></b>: This is amazing. Some would have Paul exclude some of the Christians from a Gentile background because they hadn't come under the Law of Moses. Paul includes them saying "<b><span class="c3">You are all one in Christ Jesus</span></b>." Others might have Paul exclude some of the Christians from a Jewish background, because their theology was wrong on this point and Paul needed to correct them. Paul includes them saying "<b><span class="c3">You are all one in Christ Jesus</span></b>."</p>
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<p class="c5">i. "Many of God's children lack a deep understanding of the Christian way, but that does not mean that they are not genuine Christians. Being a Christian is being a believer, not having an intellectual answer to all the problems we meet as we live out our Christian lives." (Morris)</p>
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<p class="c4">d. <b><span class="c3">And if you are Christ's, then you are Abraham's seed</span></b>: Since all Christians belong to Jesus the Messiah, all Christians are spiritual descendants of Abraham and <b><span class="c3">heirs</span></b> of God. This place of high privilege comes <b><span class="c3">according to the promise</span></b>, not according to law or works. We are connected with the long line of God's people assembled throughout all the ages!</p>
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<p class="c5">i. Some Jewish Christians said to the Galatians that if they submitted to the law and became circumcised, they could enjoy the status of being <b><span class="c3">Abraham's seed</span></b>. Paul points out that this status is <i>already</i> theirs through faith in Jesus!</p>
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<p class="c5">ii. Paul has reinforced this principle throughout this section by his repeating of the title <b><span class="c3">Christ</span></b> for Jesus (used 10 times in the last 17 verses). When Paul refers to Jesus as <b><span class="c3">Christ</span></b>, he emphasizes Jesus' role as the promised <i>Messiah</i> of the Jewish people – and of all the world, as Paul emphasizes.</p>
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<p class="c4">e. <b><span class="c3">If you are Christ's</span></b>: This is the issue. The issue is not "Are you under the law?" The issue is not "Are you a Jew or a Gentile?" The issue is not "Are you slave or free?" The issue is not "Are you a man or a woman?" The only issue is <b><span class="c3">if you are Christ's</span></b>.</p>
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<p class="c5">i. It is belonging to Jesus that sets us free from each place Paul said the law put us. "We are neither prisoners, awaiting the final execution of our sentence, nor children, minors, under the restraint of a tutor, but sons of God and heirs of His glorious kingdom, enjoying the status and privileges of grown-up sons." (Stott)</p>
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<p class="c5">ii. If we <b><span class="c3">are Christ's</span></b>, then . . .</p><ul class="c6"><li>We find our place in <i>eternity</i>, because we are sons and daughters of God.</li><li>We find our place in <i>society</i>, because we are brothers and sisters in the family of God.</li><li>We find our place in <i>history</i>, because we are part of God's plan of the ages, related spiritually to Abraham by our faith in Jesus.</li></ul>
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<p class="c4">"This is a three-dimensional attachment which we gain when we are in Christ – in height, breadth and length." (Stott)</p><ul class="c6"><li>In its <i>height</i>, it connects us to God.</li><li>In its <i>breadth</i>, it connects us with each other in Jesus.</li><li>In its <i>length</i> in connects us with the long line of God's people throughout all ages.</li></ul>
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<p class="c4">"It enables me to answer the most basic of all human questions, 'Who am I?' and to say, 'In Christ I am a son of God. In Christ I am united to all the redeemed people of God, past, present, and future. In Christ I discover my identity. In Christ I find my feet. In Christ I come home." (Stott)</p>
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