Galatians Chapter 3
An Overview
In chapter three, Paul makes a distinction between works and faith because the Galatians have wrongly connected them – that is, they have connected them in the wrong way. The Judaizers are teaching that works are necessary for salvation. Here, Paul shows this is actually anti-Torah theology. The law itself upholds the true gospel message, that we are justified by faith and not by works.
As we begin our discussion on Galatians three, let's not forget that Paul has taken two previous chapters to contrast a religion of men, coming from men, and based on man-made customs and traditions, with that which comes directly from the Word of God. Paul has shown that his previous life in Judaism was learned from men, but that the gospel he preaches now comes directly from God. He rebukes those who elevate man-made traditions above the Word of God and encourages believers to live in light of the truth of the gospel.
Works versus Faith
Chapter two ends with Paul reminding us that if we could be justified through our own works, then Christ died for no purpose. Therefore, if we seek justification through our own works, we nullify the grace of God, claiming the work of Christ was not necessary (2:21). Chapter three opens on the same theme:
In chapter three, Paul makes a distinction between works and faith because the Galatians have wrongly connected them – that is, they have connected them in the wrong way. The Judaizers are teaching that works are necessary for salvation. Here, Paul shows this is actually anti-Torah theology. The law itself upholds the true gospel message, that we are justified by faith and not by works.
As we begin our discussion on Galatians three, let's not forget that Paul has taken two previous chapters to contrast a religion of men, coming from men, and based on man-made customs and traditions, with that which comes directly from the Word of God. Paul has shown that his previous life in Judaism was learned from men, but that the gospel he preaches now comes directly from God. He rebukes those who elevate man-made traditions above the Word of God and encourages believers to live in light of the truth of the gospel.
Works versus Faith
Chapter two ends with Paul reminding us that if we could be justified through our own works, then Christ died for no purpose. Therefore, if we seek justification through our own works, we nullify the grace of God, claiming the work of Christ was not necessary (2:21). Chapter three opens on the same theme:
O foolish Galatians! Who has bewitched you? It was before your eyes that Jesus Christ was publicly portrayed as crucified (3:1).
Christ’s death on our behalf is necessary. It is critical to the gospel message—we are only made righteous through the work of Christ on our behalf. Paul is baffled that someone has convinced the Galatians otherwise. The gospel message has been compromised.
Paul refocuses the Galatians on what brought them into a relationship with Christ in the first place:
Paul refocuses the Galatians on what brought them into a relationship with Christ in the first place:
Let me ask you only this: Did you receive the Spirit by works of the law or by hearing with faith? Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh? Did you suffer so many things in vain — if indeed it was in vain? Does he who supplies the Spirit to you and works miracles among you do so by works of the law, or by hearing with faith? (Galatians 3:2-5).
Paul contrasts works of the law and faith, the effort of the flesh and the work of the Spirit. The gospel teaches we are saved by faith in Christ, not by our works. Interestingly, in verse four Paul references the suffering of believers because of the gospel message. Here we get a little insight into the Galatian believers’ situation. They are apparently being persecuted for their commitment to the true gospel message. (Paul will mention this again later in 4:29 and 6:12.) Perhaps some of the believers are tired of the suffering and are therefore compromising the truth of the gospel for an easier, people-pleasing message.
Abraham’s Example
Using Abraham as our example, Paul explains that the Torah teaches salvation by faith and not works.
Abraham’s Example
Using Abraham as our example, Paul explains that the Torah teaches salvation by faith and not works.
… just as Abraham “believed God, and it was counted to him as righteousness”? Know then that it is those of faith who are the sons of Abraham. And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, “In you shall all the nations be blessed.” So then, those who are of faith are blessed along with Abraham, the man of faith (6-9).
It is Abraham’s belief that justified him – he was counted as righteous because he believed God’s promise to him (6). Paul argues that those who believe like Abraham are the true sons of Abraham (7). Paul’s point must have struck home to the Galatian audience. The Judaizers who were claiming justification by adherence to commands were not actually Abraham’s children. Rather, the true sons of Abraham are those who respond the way Abraham did–with faith.
Note the term “the Scripture” at the beginning of verse eight. In context, the Scripture refers to the Torah, where the story of Abraham is found in Genesis 15. And here, in the story of Abraham, Paul says the Scripture preached the gospel. The gospel message is preached all the way back in Genesis. From the beginning, the Torah proclaims the true gospel message.
What was the basic gospel message found in Abrahams’ story? It is that, in Abraham all the nations will be blessed (8). In Genesis God reveals to Abraham that the Gentiles will have access to a relationship with God through Abraham’s offspring, and this relationship will be obtained by faith, just as Abraham had faith in God.
Recall Galatians 2:19: “For through the law, I died to the law.” Here Paul gives an example of how our death to works of the law is actually through the law. The law (the scriptures, the Torah) teaches justification by faith, as shown in the example of Abraham. God has always been consistent in the gospel message, from Genesis forward.
Through progressive revelation, the Bible further clarifies this gospel message: In Jesus, the nations will be blessed. To be saved, they simply must trust in his work on their behalf. They must believe the promise, just like Abraham. By trusting in the blood of the Messiah, we become sons of Abraham and receive blessing. However, if we do not trust in Christ, but rather depend on our works, we have a significant problem.
Under a Curse
Note the term “the Scripture” at the beginning of verse eight. In context, the Scripture refers to the Torah, where the story of Abraham is found in Genesis 15. And here, in the story of Abraham, Paul says the Scripture preached the gospel. The gospel message is preached all the way back in Genesis. From the beginning, the Torah proclaims the true gospel message.
What was the basic gospel message found in Abrahams’ story? It is that, in Abraham all the nations will be blessed (8). In Genesis God reveals to Abraham that the Gentiles will have access to a relationship with God through Abraham’s offspring, and this relationship will be obtained by faith, just as Abraham had faith in God.
Recall Galatians 2:19: “For through the law, I died to the law.” Here Paul gives an example of how our death to works of the law is actually through the law. The law (the scriptures, the Torah) teaches justification by faith, as shown in the example of Abraham. God has always been consistent in the gospel message, from Genesis forward.
Through progressive revelation, the Bible further clarifies this gospel message: In Jesus, the nations will be blessed. To be saved, they simply must trust in his work on their behalf. They must believe the promise, just like Abraham. By trusting in the blood of the Messiah, we become sons of Abraham and receive blessing. However, if we do not trust in Christ, but rather depend on our works, we have a significant problem.
Under a Curse
For all who rely on works of the law are under a curse; for it is written, “Cursed be everyone who does not abide by all things written in the Book of the Law, and do them” (10).
Paul quotes Deuteronomy 27:26 to show that if you rely on works of the law for justification, you are cursed. Note that Paul is now not only referencing Genesis 15 (the Abrahamic covenant), but also Deuteronomy 27. This passage is part of a larger section that details the blessings and curses of the Torah (Deuteronomy 27-30; cf. Leviticus 26). Quite simply, the blessings come from obedience to God’s commands; the curses come from disobedience.
What are the curses of the law? Some claim that the Torah itself is a curse. But according to the Torah, curses come when God’s people disobey his commands. Deuteronomy 27-28 describes these curses in detail. They ultimately end in exile and destruction, being cast out of the Promise Land, out of relationship with God. Sin has dire consequences, separating us from God. Exile is a picture of death, and we see in Revelation the ultimate exile as the final consequence of sin: the second death at the Great White Throne Judgment (Revelation 20:11-15).
So is the Torah itself somehow a curse? No, rather disobedience to the Torah brings a curse and ultimately brings death.
What are the curses of the law? Some claim that the Torah itself is a curse. But according to the Torah, curses come when God’s people disobey his commands. Deuteronomy 27-28 describes these curses in detail. They ultimately end in exile and destruction, being cast out of the Promise Land, out of relationship with God. Sin has dire consequences, separating us from God. Exile is a picture of death, and we see in Revelation the ultimate exile as the final consequence of sin: the second death at the Great White Throne Judgment (Revelation 20:11-15).
So is the Torah itself somehow a curse? No, rather disobedience to the Torah brings a curse and ultimately brings death.
See, I have set before you today life and good, death and evil. If you obey the commandments of the LORD your God that I command you today, by loving the LORD your God, by walking in his ways, and by keeping his commandments and his statutes and his rules, then you shall live and multiply, and the LORD your God will bless you in the land that you are entering to take possession of it. But if your heart turns away, and you will not hear, but are drawn away to worship other gods and serve them, I declare to you today, that you shall surely perish. You shall not live long in the land that you are going over the Jordan to enter and possess. I call heaven and earth to witness against you today, that I have set before you life and death, blessing and curse. Therefore choose life, that you and your offspring may live, loving the LORD your God, obeying his voice and holding fast to him, for he is your life and length of days, that you may dwell in the land that the LORD swore to your fathers, to Abraham, to Isaac, and to Jacob, to give them (Deuteronomy 30:15-20, emphasis ours).
In Galatians 3:10, Paul quotes Deuteronomy 27:26 to show that we are cursed if we do not obey everything written in the book of the Law. The problem is, nobody obeys everything, so all people are under the curse. We all face ultimate exile in the second death. The only freedom from this curse is trusting in the Lord to save us through the blood of the Lamb.
Again, we have the basic gospel message found in the law itself. Because of the false teaching of justification by works, Paul has to remind the Galatians of the simplicity of the gospel to combat the teaching of the Judaizers, who required works such as circumcision as a prerequisite to salvation. Our own works, whether obedient acts to the Torah or submission to man's rules, cannot justify us. Trusting in God and his provision of atonement and redemption is the only way to be declared righteous. If we do not trust him but instead rely on our own works, as many in Galatia were doing, then we remain dead in our sins and under the curse of the law.
Furthermore, if we rely on our own works of the law, we are essentially saying we are saved by our own standard of righteousness. This negates the need for a redeemer and negates the work of Christ to which the Torah points. Remember, no one perfectly obeys the Torah, so all of us are under a curse, and we need a redeemer. But if we negate the need for this redeemer, we remain under the curse, for we do not recognize the Savior.
Justification by Faith
In the passages that follow, Paul will deal specifically with the issue of justification and how it is achieved. Recall that justification is the declaration that we are legally righteous, achieved through the death of Christ, which is God's promise to Abraham fulfilled. Paul references the prophets, who, like the Torah, teach that we are not saved by our own works but through faith:
Again, we have the basic gospel message found in the law itself. Because of the false teaching of justification by works, Paul has to remind the Galatians of the simplicity of the gospel to combat the teaching of the Judaizers, who required works such as circumcision as a prerequisite to salvation. Our own works, whether obedient acts to the Torah or submission to man's rules, cannot justify us. Trusting in God and his provision of atonement and redemption is the only way to be declared righteous. If we do not trust him but instead rely on our own works, as many in Galatia were doing, then we remain dead in our sins and under the curse of the law.
Furthermore, if we rely on our own works of the law, we are essentially saying we are saved by our own standard of righteousness. This negates the need for a redeemer and negates the work of Christ to which the Torah points. Remember, no one perfectly obeys the Torah, so all of us are under a curse, and we need a redeemer. But if we negate the need for this redeemer, we remain under the curse, for we do not recognize the Savior.
Justification by Faith
In the passages that follow, Paul will deal specifically with the issue of justification and how it is achieved. Recall that justification is the declaration that we are legally righteous, achieved through the death of Christ, which is God's promise to Abraham fulfilled. Paul references the prophets, who, like the Torah, teach that we are not saved by our own works but through faith:
Now it is evident that no one is justified before God by the law, for “The righteous shall live by faith” (11).
Here Paul quotes Habakkuk 2:4. The Greek word for “by” is ἐκ (ek), which means “out of,” so one might say, “The righteous shall live out of faith.” Interestingly, the Hebrew word found in Habakkuk for “faith” is אמונה (emunah), which means “faithfulness.” Faithfulness generally refers to obedience to the covenant, which is the Mosaic Law. Is Habakkuk teaching that the righteous live out of obedience to the Torah and not out of faith? Is Paul changing Habakkuk’s original meaning?
We have created a dichotomy between faithfulness and faith, yet in Hebrew, they are the same word. They are two sides of the same coin. Let's briefly consider the context of Habakkuk. Habakkuk had questioned how a holy God could let an evil oppressor (Babylon) continue to hurt God's people (Habakkuk 1:12-17). God responds and says that he will take care of Babylon in his time and that the righteous shall live by faithfulness/faith. Old Testament scholar Ralph L. Smith in his commentary on Habakkuk, says the following about chapter two:
We have created a dichotomy between faithfulness and faith, yet in Hebrew, they are the same word. They are two sides of the same coin. Let's briefly consider the context of Habakkuk. Habakkuk had questioned how a holy God could let an evil oppressor (Babylon) continue to hurt God's people (Habakkuk 1:12-17). God responds and says that he will take care of Babylon in his time and that the righteous shall live by faithfulness/faith. Old Testament scholar Ralph L. Smith in his commentary on Habakkuk, says the following about chapter two:
Yahweh gave Habakkuk one more word of caution before he told him the answer to his question of theodicy. He said that Habakkuk needed to learn to wait. God’s time is not necessarily man’s time. Habakkuk wanted his answer immediately. He wanted God to punish the Babylonians and put an end to evil and oppression right then. God said that he had appointed a time for all that to happen but it might not happen immediately. Habakkuk, like all of us, was living “between the times,” between the promise and the fulfillment. Habakkuk was to wait in faith for God to act. He was assured that judgment on evil would surely come. It will not be late (v 3). But Habakkuk was not to wait with folded hands and bated breath for all this to happen. He was to live a life of faithfulness (v 4). The evil one is puffed up with pride and he will fall (vv 4, 5), but the righteous will live by being faithful to his covenant with God (105, emphasis ours).
Smith confirms that Habakkuk says the righteous will live out of faithfulness to the covenant. They will live by being obedient to God's commandments. So how does Paul in Galatians develop a doctrine of justification by faith from this passage? Paul can do this because, as stated above, faith and faithfulness are two sides of the same coin. Habakkuk was worried about the situation with Babylon. He questioned what God was allowing to happen. God responded by telling Habakkuk that those who are righteous will not worry about what God is letting happen but rather will trust him to take care of the situation. They will demonstrate this trust in God by doing what he says. Their faithfulness to the covenant demonstrates their faith. Isn't this similar to what James says in his letter (James 2:14-26)?
We have spent this time understanding the context of Habakkuk to show that Paul cannot be using Habakkuk as evidence that we no longer need to obey God's commands. Obedience to God's commands (faithfulness) was what Habakkuk was commanded to do! To say otherwise is to completely misunderstand God's response to Habakkuk's question. Rather, in Galatians, Paul chooses to stress the faith aspect of emunah, showing that obedience to God's commands is not to be done FOR justification. Rather we live in obedience OUT OF faith. Again, obedience is a demonstration of faith. Obedience to God's commands is good. However, if we obey as a means of justification, we are no longer placing our faith in God, and this is the problem Paul addresses.
Paul has just stated that those who are declared legally righteous live out of faith (which demonstrates itself in faithfulness). He then says,
We have spent this time understanding the context of Habakkuk to show that Paul cannot be using Habakkuk as evidence that we no longer need to obey God's commands. Obedience to God's commands (faithfulness) was what Habakkuk was commanded to do! To say otherwise is to completely misunderstand God's response to Habakkuk's question. Rather, in Galatians, Paul chooses to stress the faith aspect of emunah, showing that obedience to God's commands is not to be done FOR justification. Rather we live in obedience OUT OF faith. Again, obedience is a demonstration of faith. Obedience to God's commands is good. However, if we obey as a means of justification, we are no longer placing our faith in God, and this is the problem Paul addresses.
Paul has just stated that those who are declared legally righteous live out of faith (which demonstrates itself in faithfulness). He then says,
But the law is not of faith, rather “The one who does them shall live by them” (12).
At first glance, Paul seems to have a negative view of the law, placing it as antithetical to faith. But this is not the case because Paul has just shown through Abraham’s example and through his quote of Deuteronomy 27 that the law actually preaches the gospel message. Rather Paul’s point is obeying the law is not a means of justification. He has just established that we are justified through faith. Yet the law is not of faith, meaning it is not a source of justification.
If the law is not of faith and if it cannot justify us, what does it do? It teaches us how God wants us to live, and it blesses us when we obey and curses when we disobey. Paul's support is Leviticus 18:5: “The one who does them shall live by them.” Let's note a few things. First, the “by” that Paul uses here (“shall live by them”) is not the same word as he used when quoting the Habakkuk verse (“shall live by faith”). In Habakkuk, recall Paul uses ek, meaning “out of.” When quoting Leviticus 18, Paul uses the Greek word “ἐν” (en), which is “in.” So in Habakkuk, the righteous respond (live) out of faith, and in Leviticus, they live in the commands.
What does it mean to live in commands? Does it mean that the Israelites were somehow justified and found in right standing because they followed God's commands? No, for this would contradict God's Word that we are declared righteous out of faith like Abraham and Habakkuk. Rather, the word “live” in Leviticus 18:5 is equated with blessing. You will be blessed if you obey what God says, if you walk in his commands. That is why Paul says, the one who does them shall live by them. The context of Leviticus 18:5 is not about how we are justified; it is about how we walk. When we obey, it brings life/blessing. These blessings are laid out in detail in Deuteronomy 28.
Understanding Galatians 3:12 in light of blessing perfectly fits the context of blessings and curses that Paul has already been addressing in Galatians three. Remember from above, Paul says all who rely on works of the law are under a curse (3:10), and that this curse is a direct reference to the curses in Deuteronomy that are a result of disobedience to the law. On the other hand, if you obey, you are blessed. You have life! The problem, like we said above, is that we all disobey at some level, and therefore, we all are under a curse. When Paul points out that the one who obeys the commands shall live by (in) them, the unspoken opposite is also true: the one who disobeys the commands shall be cursed by them. So, again, we are presented with a problem. The Torah is intended to bring blessing when we obey, but because we disobey, we are under a curse.
The Israelites had experienced exile due to disobedience, but the message is not just to exiled Israel. This is a picture of all mankind in exile due to sin. We are in spiritual exile. Throughout his letters, Paul demonstrates the extent to which sin separates all people from God. In Ephesians two, we were dead in our trespasses and sins (2:1), sons of disobedience (2:2), and by nature children of wrath (2:3); we were “separated from Christ, alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world” (2:12). In Colossians, we were alienated and hostile in mind, doing evil deeds (1:21).
All of us find ourselves under the ultimate curse of the law—in exile, separated from a relationship with God, cut off from the covenants of promise because of our sin, because we disobey him. And ultimately, this results in the second death described in Revelation 20, an eternal separation. Yet there is hope!
If the law is not of faith and if it cannot justify us, what does it do? It teaches us how God wants us to live, and it blesses us when we obey and curses when we disobey. Paul's support is Leviticus 18:5: “The one who does them shall live by them.” Let's note a few things. First, the “by” that Paul uses here (“shall live by them”) is not the same word as he used when quoting the Habakkuk verse (“shall live by faith”). In Habakkuk, recall Paul uses ek, meaning “out of.” When quoting Leviticus 18, Paul uses the Greek word “ἐν” (en), which is “in.” So in Habakkuk, the righteous respond (live) out of faith, and in Leviticus, they live in the commands.
What does it mean to live in commands? Does it mean that the Israelites were somehow justified and found in right standing because they followed God's commands? No, for this would contradict God's Word that we are declared righteous out of faith like Abraham and Habakkuk. Rather, the word “live” in Leviticus 18:5 is equated with blessing. You will be blessed if you obey what God says, if you walk in his commands. That is why Paul says, the one who does them shall live by them. The context of Leviticus 18:5 is not about how we are justified; it is about how we walk. When we obey, it brings life/blessing. These blessings are laid out in detail in Deuteronomy 28.
Understanding Galatians 3:12 in light of blessing perfectly fits the context of blessings and curses that Paul has already been addressing in Galatians three. Remember from above, Paul says all who rely on works of the law are under a curse (3:10), and that this curse is a direct reference to the curses in Deuteronomy that are a result of disobedience to the law. On the other hand, if you obey, you are blessed. You have life! The problem, like we said above, is that we all disobey at some level, and therefore, we all are under a curse. When Paul points out that the one who obeys the commands shall live by (in) them, the unspoken opposite is also true: the one who disobeys the commands shall be cursed by them. So, again, we are presented with a problem. The Torah is intended to bring blessing when we obey, but because we disobey, we are under a curse.
The Israelites had experienced exile due to disobedience, but the message is not just to exiled Israel. This is a picture of all mankind in exile due to sin. We are in spiritual exile. Throughout his letters, Paul demonstrates the extent to which sin separates all people from God. In Ephesians two, we were dead in our trespasses and sins (2:1), sons of disobedience (2:2), and by nature children of wrath (2:3); we were “separated from Christ, alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world” (2:12). In Colossians, we were alienated and hostile in mind, doing evil deeds (1:21).
All of us find ourselves under the ultimate curse of the law—in exile, separated from a relationship with God, cut off from the covenants of promise because of our sin, because we disobey him. And ultimately, this results in the second death described in Revelation 20, an eternal separation. Yet there is hope!
Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, “Cursed is everyone who is hanged on a tree”— so that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promised Spirit through faith (13-14). 1
Mankind's problem in a nutshell is that we are all under the curse. We are not receiving God’s blessing. And there is nothing we can do by our own works to get out of this problem. This remains the case unless we are found to be in Christ. For in him, God took care of the curse and imparted the blessing. Note that Paul again uses the law to back up his theology (remember Galatians 2:19: “For through the law, I died to the law”), this time quoting Deuteronomy 21:23, which says,“his body shall not remain all night on the tree, but you shall bury him the same day, for a hanged man is cursed by God.” Jesus was cursed by God because of our sin. Through his obedience to death on the cross, we now have received the ultimate blessing, which Paul explains is the gift of the Holy Spirit, resulting in eternal life.
We have received incredible blessing and life through the work of the Messiah. Does receiving this blessing mean we are free to walk in disobedience to God's commands? Now that we have been set free from the curse of the law, are we also free to continue in the very sins that put us under the curse in the first place? How can we who have been redeemed from the curse continue to walk in disobedience (cf. Romans 6:1)?
The Nature of Covenants
At this point, Paul discusses the relationship between covenants.
We have received incredible blessing and life through the work of the Messiah. Does receiving this blessing mean we are free to walk in disobedience to God's commands? Now that we have been set free from the curse of the law, are we also free to continue in the very sins that put us under the curse in the first place? How can we who have been redeemed from the curse continue to walk in disobedience (cf. Romans 6:1)?
The Nature of Covenants
At this point, Paul discusses the relationship between covenants.
To give a human example, brothers: even with a man-made covenant, no one annuls it or adds to it once it has been ratified. Now the promises were made to Abraham and to his offspring. It does not say, “And to offsprings,” referring to many, but referring to one, “And to your offspring,” who is Christ. This is what I mean: the law, which came 430 years afterward, does not annul a covenant previously ratified by God, so as to make the promise void. For if the inheritance comes by the law, it no longer comes by promise; but God gave it to Abraham by a promise (Galatians 3:15-18).
Paul begins his argument by using manmade covenants as an example of a principle: no one can annul or add to a covenant once it has been ratified. He then applies this to biblical covenants: the Abrahamic covenant came before the Mosaic covenant. Therefore, the Mosaic covenant cannot annul or change the Abrahamic covenant.
What was established in the Abrahamic covenant? God promised that blessing (salvation) would come through the Seed of Abraham, which is Christ. Furthermore, God declared that Abraham’s inheritance came by promise, not by works. Since God made this promise, he cannot make another covenant that is contrary to this promise (cf. 3:21). The Mosaic law cannot change what God has put into place in his promise to Abraham. That is why Paul says, “For if the inheritance comes by the law, it no longer comes by promise; but God gave it to Abraham by a promise” (18).
Paul is dealing with the Abrahamic covenant and the Mosaic covenant, but the principle he makes can be applied to any covenant, man-made or biblical. He argues that no one can annul or add to a covenant once it has been ratified, and that a new covenant cannot annul a covenant previously ratified by God. Therefore, the New Covenant initiated by Christ cannot annul the Mosaic covenant, just as the Mosaic covenant cannot annul the Abrahamic covenant. All covenants will be consistent with previous covenants, and will not annul or change them.
Before moving on, note the reference to the singular “offspring” versus the plural “offsprings” in verse 15. Paul is again showing the gospel in the Torah (cf. 2:19). He argues that God’s promise to Abraham points forward to his offspring (singular), which is Christ. He will build on this concept of singular versus plural and many versus one in verses 19 and 29 below.
The Purpose of the Law
So, if the law does not bring salvation, then what is the purpose of the law? Paul addresses this question next:
What was established in the Abrahamic covenant? God promised that blessing (salvation) would come through the Seed of Abraham, which is Christ. Furthermore, God declared that Abraham’s inheritance came by promise, not by works. Since God made this promise, he cannot make another covenant that is contrary to this promise (cf. 3:21). The Mosaic law cannot change what God has put into place in his promise to Abraham. That is why Paul says, “For if the inheritance comes by the law, it no longer comes by promise; but God gave it to Abraham by a promise” (18).
Paul is dealing with the Abrahamic covenant and the Mosaic covenant, but the principle he makes can be applied to any covenant, man-made or biblical. He argues that no one can annul or add to a covenant once it has been ratified, and that a new covenant cannot annul a covenant previously ratified by God. Therefore, the New Covenant initiated by Christ cannot annul the Mosaic covenant, just as the Mosaic covenant cannot annul the Abrahamic covenant. All covenants will be consistent with previous covenants, and will not annul or change them.
Before moving on, note the reference to the singular “offspring” versus the plural “offsprings” in verse 15. Paul is again showing the gospel in the Torah (cf. 2:19). He argues that God’s promise to Abraham points forward to his offspring (singular), which is Christ. He will build on this concept of singular versus plural and many versus one in verses 19 and 29 below.
The Purpose of the Law
So, if the law does not bring salvation, then what is the purpose of the law? Paul addresses this question next:
Why then the law? It was added because of transgressions, until the offspring should come to whom the promise had been made (3:19a).
Paul says, “[The law] was added because of transgressions” (19). What is transgression? Transgression is sin that is a violation of an expressed command. Pauline scholar Frank Thielman comments on this passage, saying “Paul probably means that God gave the Law at Sinai in order to reveal clearly Israel's sin, to transform it from something ill defined and inchoate into specific transgressions against God's will” (538-539).
In Paul's letter to the Romans, we gain insight into the law's purpose and how it is related to transgression. In Romans 5:13, Paul says, “For sin indeed was in the world before the law was given, but sin is not counted where there is no law.” In other words, without a commandment from God, sin is not transgression because there is not an expressed command to violate. Sin is still wrong, but without a given command, it is not transgression. Further, there is a greater level of accountability with transgression than with sin. According to Romans 5:13, sin without the law is not counted. In light of this, consider how Fung translates Galatians 3:19: “The law was given 'to make wrongdoing a legal offence'” (159). What is wrong has now become something that is a violation of what God has told us to do or not do, and God can hold us legally responsible. Through the law, God reveals his standard of righteousness. When we fall short of this standard (and we all do), then transgression occurs and we can be held legally responsible. Therefore, the law causes transgression to increase. Paul says in Romans 5:20-21:
In Paul's letter to the Romans, we gain insight into the law's purpose and how it is related to transgression. In Romans 5:13, Paul says, “For sin indeed was in the world before the law was given, but sin is not counted where there is no law.” In other words, without a commandment from God, sin is not transgression because there is not an expressed command to violate. Sin is still wrong, but without a given command, it is not transgression. Further, there is a greater level of accountability with transgression than with sin. According to Romans 5:13, sin without the law is not counted. In light of this, consider how Fung translates Galatians 3:19: “The law was given 'to make wrongdoing a legal offence'” (159). What is wrong has now become something that is a violation of what God has told us to do or not do, and God can hold us legally responsible. Through the law, God reveals his standard of righteousness. When we fall short of this standard (and we all do), then transgression occurs and we can be held legally responsible. Therefore, the law causes transgression to increase. Paul says in Romans 5:20-21:
Now the law came in to increase the trespass, but where sin increased, grace abounded all the more, so that, as sin reigned in death, grace also might reign through righteousness leading to eternal life through Jesus Christ our Lord.
Why would God give opportunity for trespass, or transgression, to increase? Why would he give the law for this purpose? Paul answers that above by saying that as sin increased, grace abounded all the more. Through the law, we are shown to have violated God's commandments and are held legally responsible, and we are given the consequence of breaking his commandments (that is, death). What Christ did in becoming our sacrifice for sin is no small thing! All our transgressions were laid upon him. Every itemized sin of which we can be accused is accounted for and paid by him. God's grace abounds in light of the depth and seriousness of our sin. His grace abounds because he provided a substitute who met this standard of righteousness in every way and paid the price for our incredible failure.
However, let us not think that it is now acceptable to break or ignore God's commandments (his law) just because his grace abounds when trespass increases. Paul anticipates this very response in the verses that follow 5:20-21. In Romans 6:1-2, he says,
However, let us not think that it is now acceptable to break or ignore God's commandments (his law) just because his grace abounds when trespass increases. Paul anticipates this very response in the verses that follow 5:20-21. In Romans 6:1-2, he says,
What shall we say then? Are we to continue in sin that grace may abound? By no means! How can we who died to sin still live in it? (emphasis ours)
Paul is adamantly against transgression of the law, especially in light of the sacrifice of Christ and our being united with him. Why then would we think Paul is preaching freedom from this law in Galatians 3:19?
Many have arrived at this conclusion based on the phrase “until the offspring should come to whom the promise had been made” (19). Does this mean the law is no longer in effect now that Christ has come? No, rather it says the law was added because of transgressions until the offspring should come. The focus is on the fact that the offspring (which is Christ) has taken on our transgressions. It is the transgressions that have been dealt and “done away” with, not the law. Paul could have said here, just as he did in Romans, “What shall we say then? Are we to continue in transgression now that the offspring has come? By no means!”
In verse 19, the singular “offspring” appears again. In verse 16, a promise was made to Abraham and his offspring. Before Christ there is a waiting, an anticipation of the fulfillment of this promise. Without Christ, all we have is a law that cannot bring life. A law that brings curses as we fall short of obedience. A law that cannot save us and leaves us with condemnation because we break it. But then the “offspring” comes. While we already had the hope, the promise, now we have the fulfillment. The law revealed our transgression. But when Christ arrives, he atones for our transgression and brings us the inheritance, eternal life, through faith in him.
So the purpose of “until the offspring should come,” is not to say that the law ends and faith begins (for there was faith prior to Christ coming), but rather to show that without Christ, our situation is hopeless, but with Christ, we can put faith and obedience in their proper light. We are justified through faith, by what God has done. We obey, not to be saved, but because we love him and have given him our hearts and lives.
Paul continues with an often confusing passage referencing angels and intermediaries, their plurality, and God’s oneness:
Many have arrived at this conclusion based on the phrase “until the offspring should come to whom the promise had been made” (19). Does this mean the law is no longer in effect now that Christ has come? No, rather it says the law was added because of transgressions until the offspring should come. The focus is on the fact that the offspring (which is Christ) has taken on our transgressions. It is the transgressions that have been dealt and “done away” with, not the law. Paul could have said here, just as he did in Romans, “What shall we say then? Are we to continue in transgression now that the offspring has come? By no means!”
In verse 19, the singular “offspring” appears again. In verse 16, a promise was made to Abraham and his offspring. Before Christ there is a waiting, an anticipation of the fulfillment of this promise. Without Christ, all we have is a law that cannot bring life. A law that brings curses as we fall short of obedience. A law that cannot save us and leaves us with condemnation because we break it. But then the “offspring” comes. While we already had the hope, the promise, now we have the fulfillment. The law revealed our transgression. But when Christ arrives, he atones for our transgression and brings us the inheritance, eternal life, through faith in him.
So the purpose of “until the offspring should come,” is not to say that the law ends and faith begins (for there was faith prior to Christ coming), but rather to show that without Christ, our situation is hopeless, but with Christ, we can put faith and obedience in their proper light. We are justified through faith, by what God has done. We obey, not to be saved, but because we love him and have given him our hearts and lives.
Paul continues with an often confusing passage referencing angels and intermediaries, their plurality, and God’s oneness:
… and [the law] was put in place through angels by an intermediary. Now an intermediary implies more than one, but God is one (19b–20).
Though it doesn’t say so specifically in the Torah, there was a general belief that the law was delivered to Moses by angels (cf. Acts 7:53 and Hebrews 2:2). The angels therefore stood as an intermediary between God and Moses. Paul brings this up to show its difference from the covenant given to Abraham. Recall in verse sixteen that the promise was given to Abraham and his singular offspring. There is a singular focus on Christ. Paul uses the angel’s mediation to stress the plurality of angels in the Mosaic covenant versus the singularity of God and the singularity of the offspring in the promise made to Abraham. In other words, we are talking about two different things, like apples and oranges. The law is not the same as the “offspring,” our Messiah. They are two different covenants accomplished in two different ways with two different purposes. One cannot override the other.
Now, let's consider 3:19-20 in light of the overall message of Galatians, that justification is not by works of the law but through faith in Christ. Again, it reads,
Now, let's consider 3:19-20 in light of the overall message of Galatians, that justification is not by works of the law but through faith in Christ. Again, it reads,
Why then the law? It was added because of transgressions, until the offspring should come to whom the promise had been made, and it was put in place through angels by an intermediary. Now an intermediary implies more than one, but God is one.
In these verses, Paul is stressing that the purpose of the law is not justification. Rather, Paul gives the law's purpose, which is:
In other words, it tells us what TO do and what NOT to do, and it reveals our failure to meet this standard. Paul's point: the purpose of the law is not to save. 2
Now Paul clarifies that he is not speaking against the Torah. Just as Paul does so often in his letter to the Romans, here he anticipates that some might misconstrue his teaching to be against God's law, and he quickly eliminates any such notion.
- To define God's righteous standard (what the response of the redeemed should be toward God and man)
- To define what sin is (the breaking of this standard)
- To reveal how we have fallen short and transgressed God's righteous standard
In other words, it tells us what TO do and what NOT to do, and it reveals our failure to meet this standard. Paul's point: the purpose of the law is not to save. 2
Now Paul clarifies that he is not speaking against the Torah. Just as Paul does so often in his letter to the Romans, here he anticipates that some might misconstrue his teaching to be against God's law, and he quickly eliminates any such notion.
Is the law then contrary to the promises of God? Certainly not! For if a law had been given that could give life, then righteousness would indeed be by the law (21).
Paul is not speaking against the Torah, nor saying that the law is against God's promises given to Abraham. Rather, the Torah agrees with God's promise to Abraham. It is the teachings of the circumcision party that are at odds with both the Abrahamic covenant and the Mosaic covenant, for these false teachers say that you are justified by works of the law, which is not what either covenant teaches. Paul hypothetically says, “If a law had been given that could give life, then righteousness would indeed be by the law” (21). And if this were the case, the law would be contrary to the promises of God (the Abrahamic covenant). The point is obeying the law cannot give life, so righteousness cannot be by the law, which is exactly what both covenants teach. God's Word is consistent, and his covenants are consistent.
There is a weakness concerning the Mosaic Law, but it is not a weakness with the law itself. Rather, the weakness is in us. Without the Abrahamic covenant, and thus without Christ, all we have is the law, and we are lost. Paul says,
There is a weakness concerning the Mosaic Law, but it is not a weakness with the law itself. Rather, the weakness is in us. Without the Abrahamic covenant, and thus without Christ, all we have is the law, and we are lost. Paul says,
But the Scripture imprisoned everything under sin, so that the promise by faith in Jesus Christ might be given to those who believe (22).
As Romans 8:3 says, the law was weakened by the flesh. The weakness was ours (Hebrews 8:8a). The law, by itself, imprisons. We are left under a curse, under death, without Christ, and without faith in his work. We are utterly lost without him. Paul paints a picture of what justification by works looks like. It looks like prison. It looks like sin. It looks like death.
But thanks be to God, we are not left with the law as a means of justification. As the second half of 22 says, we have been given the promise by faith in Jesus Christ. We are no longer left imprisoned under sin.
Before Faith Came
But thanks be to God, we are not left with the law as a means of justification. As the second half of 22 says, we have been given the promise by faith in Jesus Christ. We are no longer left imprisoned under sin.
Before Faith Came
Now before faith came, we were held captive under the law, imprisoned until the coming faith would be revealed (23).
We might be tempted to read into this passage that Christ ushered in the era of faith, that is, there was an era of the Torah that ended when the Messiah came, and now we are in an era of faith. This would be an egregious twisting of Paul's message in this passage. Paul's primary example of justification by faith is Abraham, who trusted God's promises in Genesis 15:6. This faith came prior to circumcision and was counted as righteousness (Romans 4:3,9,22; Galatians 3:6). Jesus himself said that Abraham looked forward to his (Messiah's) day and saw it in faith (John 8:56). The writer of Hebrews enumerates a list of faithful servants in Hebrews 11 who trusted God's promises yet never received them. They saw them from afar (Hebrews 11:13).
What then does Paul mean when he writes, “before faith came?” The answer is seen in the second part of the verse “until the coming faith would be revealed.” In other words, the righteous patriarchs awaited, looked toward, and had faith in the coming of the Messiah, the righteous Seed promised to Abraham (Galatians 3:16). Here Paul personifies faith. “Before faith came” then means “before he in whom we have faith came.” In verse 24, Paul explicitly states that it is Christ who came. Christ is the embodiment of the promise to which all the prior patriarchs looked. In Christ we see the revealing of him in whom the Patriarchs trusted and hoped. It is not that before Christ, people relied on works, and now they rely on faith. Paul (and the rest of scripture) is clear that faith in the Messiah has always been the basis of salvation.
Under the Law
Another issue with this passage is the phrase “under the law.” In this verse, Paul says we were held captive under the law before Christ came. What does “under the law” mean, and how does it enslave? Does it refer to those who desire to obey God's commands given in the Torah?
In our Romans chapter, we discuss extensively Paul's use of the phrase “under the law.” While the English translation of Romans appears to show the phrase “under the law” starting in chapter two, the Greek is different in chapters two and three from the “under the law” passages that appear later in the book, starting in chapter six.
In chapter two, “under the law” is “en nomos,” which means “in the law,” and refers to the Jews who physically possessed the Torah. However, starting in chapter six, the phrase is “hupo nomos,” which literally means “under the law.” As we argue in Romans, when Paul uses “hupo nomos,” he is referring to the aspect of the law that increases sin or trespass among the unregenerate, resulting in the reign of sin. This is the “law of sin” (7:23), or “the law of sin and death” (8:2). Again, this law is at work in the unregenerate heart which does not trust in the promise of God. Thus, in Romans 6:14, Paul says, “For sin will have no dominion over you, since you are not under law but under grace.” For the believer, sin no longer reigns. You are not under the law of sin and death, but rather are under grace. In Romans 6:14, “under the law” does not refer to our obedience to the Mosaic Law; it refers to the law of sin and death from which the believer has been freed. (For a detailed understanding of our argument of “under the law” in Romans, please read our discussion of Romans chapters 5-6 and Romans chapters 7-8.)
Likewise in Galatians, “under the law” does not refer to those who obey God’s commands. Rather, it refers to those who trust and boast in their own obedience to the law instead of in the promise of God. These people operate under the law of sin and death.
The Guardian
At this point in his letter, Paul introduces “the guardian” (ESV), or “tutor” (NASB, NKJV).
What then does Paul mean when he writes, “before faith came?” The answer is seen in the second part of the verse “until the coming faith would be revealed.” In other words, the righteous patriarchs awaited, looked toward, and had faith in the coming of the Messiah, the righteous Seed promised to Abraham (Galatians 3:16). Here Paul personifies faith. “Before faith came” then means “before he in whom we have faith came.” In verse 24, Paul explicitly states that it is Christ who came. Christ is the embodiment of the promise to which all the prior patriarchs looked. In Christ we see the revealing of him in whom the Patriarchs trusted and hoped. It is not that before Christ, people relied on works, and now they rely on faith. Paul (and the rest of scripture) is clear that faith in the Messiah has always been the basis of salvation.
Under the Law
Another issue with this passage is the phrase “under the law.” In this verse, Paul says we were held captive under the law before Christ came. What does “under the law” mean, and how does it enslave? Does it refer to those who desire to obey God's commands given in the Torah?
In our Romans chapter, we discuss extensively Paul's use of the phrase “under the law.” While the English translation of Romans appears to show the phrase “under the law” starting in chapter two, the Greek is different in chapters two and three from the “under the law” passages that appear later in the book, starting in chapter six.
In chapter two, “under the law” is “en nomos,” which means “in the law,” and refers to the Jews who physically possessed the Torah. However, starting in chapter six, the phrase is “hupo nomos,” which literally means “under the law.” As we argue in Romans, when Paul uses “hupo nomos,” he is referring to the aspect of the law that increases sin or trespass among the unregenerate, resulting in the reign of sin. This is the “law of sin” (7:23), or “the law of sin and death” (8:2). Again, this law is at work in the unregenerate heart which does not trust in the promise of God. Thus, in Romans 6:14, Paul says, “For sin will have no dominion over you, since you are not under law but under grace.” For the believer, sin no longer reigns. You are not under the law of sin and death, but rather are under grace. In Romans 6:14, “under the law” does not refer to our obedience to the Mosaic Law; it refers to the law of sin and death from which the believer has been freed. (For a detailed understanding of our argument of “under the law” in Romans, please read our discussion of Romans chapters 5-6 and Romans chapters 7-8.)
Likewise in Galatians, “under the law” does not refer to those who obey God’s commands. Rather, it refers to those who trust and boast in their own obedience to the law instead of in the promise of God. These people operate under the law of sin and death.
The Guardian
At this point in his letter, Paul introduces “the guardian” (ESV), or “tutor” (NASB, NKJV).
So then, the law was our guardian until Christ came, in order that we might be justified by faith. But now that faith has come, we are no longer under a guardian, for in Christ Jesus you are all sons of God, through faith (24-26).
The Greek word translated “guardian” is παιδαγωγός (paidagōgos), which refers to an adult male custodian or guide, “usually a slave, whose task it was to conduct boys and youths to and from school and superintend their conduct generally” (NIDNTTT, 3:775). Before Christ came, the law was our guardian. In what sense did the law function as a guardian? The law was to guide us in right and wrong behavior. It showed us our transgression (19) and therefore, our need for a Savior. We even came under its discipline and correction (10-14) when we rebelled against God’s commands. Essentially, the law as a guardian revealed our helpless state (cf. Romans 3:9-20), with the goal of bringing us to the Messiah.
Note that Paul describes our situation in three similar ways. We were:
Note that Paul describes our situation in three similar ways. We were:
- imprisoned under sin (22),
- held captive under the law (23), and
- under a guardian, which was the law (24-25).
It is the witness of the Scripture that all men, regardless of ethnicity or station in life, are in fact sinners, and therefore under the just penalty of their sin (“under sin”). They are “imprisoned” because left to themselves, they have no means by which to be made free. And the Torah itself offered no solution to this dilemma, for it gave no solution to overcome the power of sin (155).
When it comes to our righteousness, the commands of the Torah find us guilty. The Torah tells us what to do and what not to do, but it does not take care of our sin problem. However, as Paul has been stressing, when we understand that the purpose of the Torah is not to justify, and when we understand that the Torah reveals the basic gospel message, that justification is through faith in the promise of the Messiah, we have hope like Abraham did. Verse 24 says, “… the law was our guardian until Christ came, in order that we might be justified by faith.” And when we put our faith in Christ, who is the fulfillment of the promise, we are set free from our imprisonment to sin. The law, our guardian, showed us our sin; Christ freed us from our sin.
But now that faith has come, we are no longer under a guardian, for in Christ Jesus you are all sons of God, through faith. For as many of you as were baptized into Christ have put on Christ (3:25–27).
Paul does not argue that we no longer need to obey the law. Rather, he argues that in Christ, the law no longer functions as a guardian. The law has many functions or purposes, and its role as a guardian to lead unbelievers to Christ is simply one of its many purposes. For the believer, the law continues to play a vital role, to show us the way in which God wants his people to walk. Consider Psalm 19:7-11:
The law of the LORD is perfect, reviving the soul; the testimony of the LORD is sure, making wise the simple; the precepts of the LORD are right, rejoicing the heart; the commandment of the LORD is pure, enlightening the eyes; the fear of the LORD is clean, enduring forever; the rules of the LORD are true, and righteous altogether. More to be desired are they than gold, even much fine gold; sweeter also than honey and drippings of the honeycomb. Moreover, by them is your servant warned; in keeping them there is great reward (emphasis ours).
David praises God for his law and describes the many positive functions it can have: reviving the soul, making wise the simple, rejoicing the heart, enlightening the eyes, and warning God’s servants. When we walk according to God’s commands, we are blessed. These are all positive functions of the law.
The New Testament also affirms positive functions of the law for believers in Christ. James tells us that the law continues to bless the one who obeys, and he encourages his audience to look into the perfect law and be a doer of the word (1:22-25). Paul tells Timothy that the sacred writings (the Old Testament scriptures, to include the Torah) are able to make him wise for salvation and can be used for teaching, for reproof, for correction, and for training in righteousness (2 Timothy 3:15-17). To the Romans, Paul writes that the law is holy, righteous, and good (7:12) and that he does not overthrow the law but upholds it (3:31). John writes that when we sin, we practice lawlessness (1 John 3:4) and that to love God is to keep his commandments (1 John 5:2-3). The writers of the New Testament knew that the law was able to teach, guide, and bless.
However, for the believer in Christ, the law does not act as a guardian that imprisons us because we are no longer found to be in a helpless state of failure. The law functioned as a guardian when we were apart from Christ, when we were depending on our own works, which, when measured up against God’s law, fell short. But now, we have a much greater hope, not in our own righteousness but in the work of Christ.
Being under the guardian stands in strong contrast to our adoption as sons through faith in Jesus. Being under a guardian means we are still lost in sin. But being a son means our identity is in Christ, the Son of God, whom we have put on. As Paul previously said,
The New Testament also affirms positive functions of the law for believers in Christ. James tells us that the law continues to bless the one who obeys, and he encourages his audience to look into the perfect law and be a doer of the word (1:22-25). Paul tells Timothy that the sacred writings (the Old Testament scriptures, to include the Torah) are able to make him wise for salvation and can be used for teaching, for reproof, for correction, and for training in righteousness (2 Timothy 3:15-17). To the Romans, Paul writes that the law is holy, righteous, and good (7:12) and that he does not overthrow the law but upholds it (3:31). John writes that when we sin, we practice lawlessness (1 John 3:4) and that to love God is to keep his commandments (1 John 5:2-3). The writers of the New Testament knew that the law was able to teach, guide, and bless.
However, for the believer in Christ, the law does not act as a guardian that imprisons us because we are no longer found to be in a helpless state of failure. The law functioned as a guardian when we were apart from Christ, when we were depending on our own works, which, when measured up against God’s law, fell short. But now, we have a much greater hope, not in our own righteousness but in the work of Christ.
Being under the guardian stands in strong contrast to our adoption as sons through faith in Jesus. Being under a guardian means we are still lost in sin. But being a son means our identity is in Christ, the Son of God, whom we have put on. As Paul previously said,
I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me (2:20).
I have died with Christ. I have died to my previous attempts to be good enough. I now live for Christ, knowing that through his sacrifice and resurrection, I am forgiven. My sins have been paid for, and I can walk in obedience to him out of thanksgiving. Whatever I boasted in before is insignificant:
There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus. And if you are Christ’s, then you are Abraham’s offspring, heirs according to promise (3:28-29).
There is no human status that makes us better than another. All have sinned and fall short of God’s glory and all are justified freely by God’s grace (Romans 3:23-24). Instead of being under a guardian, trapped and without hope, we have been baptized into Christ and have put on Christ. Our identity is not in being a Jew or Gentile, a slave or free man, a male or female, but rather we are all one in Christ Jesus. Note the singularity – we are one.
Paul then makes a mind-blowing statement: we are Abraham’s offspring (singular). Recall from verse 16, who this singular offspring is—Christ! He is the offspring. We have been baptized into him. We have put on Christ. Essentially, Paul is saying, we are Christ.
Of course, he does not mean this in the heretical sense. We are not somehow God. We are not the Messiah. But our identity is now so wrapped up in Christ that what is his is ours. All the good things the Father grants to the Son, he grants to us. The inheritance that belongs to him is now our inheritance. He is the heir, and now we are heirs according to promise.
Don’t miss Paul’s massive implication for the Galatian believers, and for us today. If we return to operating, not as sons, but as those under a guardian, we have no inheritance in the Messiah. It is absolutely critical that we do not seek our righteous status based on our own works. Paul cannot stress this enough, and will continue with this same idea in the next chapter.
1 Some wrongly equate the law with curse, making the passage read something like, “Christ redeemed us from the curse, which is the law.” This misinterpretation reflects a misunderstanding of the promises of blessing the law contains, and worse, ascribes evil to God. Remember Jesus taught that if we humans who are evil do not give bad things to our children, how much more will our Father not give bad gifts to us (Matthew 7:9-11). The Torah was a gift given to us, for in it, we learn what will bring blessings and what will bring curses. Paul knows that the Torah promises life (Romans 7:10), but man's sinful nature causes him to violate the Torah and fall under the curses specified in the Torah.
2 The timing of its giving demonstrates this. Israel was not saved because they received the law; they received the law because they had been saved. Circumcision's purpose was not to be the covenant, but to be an outward sign of the inward covenant. The Judaizers had it backwards, and they were destroying the Galatian believers. We discuss this inner versus outer issue extensively in our chapter on the book of Romans.
Paul then makes a mind-blowing statement: we are Abraham’s offspring (singular). Recall from verse 16, who this singular offspring is—Christ! He is the offspring. We have been baptized into him. We have put on Christ. Essentially, Paul is saying, we are Christ.
Of course, he does not mean this in the heretical sense. We are not somehow God. We are not the Messiah. But our identity is now so wrapped up in Christ that what is his is ours. All the good things the Father grants to the Son, he grants to us. The inheritance that belongs to him is now our inheritance. He is the heir, and now we are heirs according to promise.
Don’t miss Paul’s massive implication for the Galatian believers, and for us today. If we return to operating, not as sons, but as those under a guardian, we have no inheritance in the Messiah. It is absolutely critical that we do not seek our righteous status based on our own works. Paul cannot stress this enough, and will continue with this same idea in the next chapter.
1 Some wrongly equate the law with curse, making the passage read something like, “Christ redeemed us from the curse, which is the law.” This misinterpretation reflects a misunderstanding of the promises of blessing the law contains, and worse, ascribes evil to God. Remember Jesus taught that if we humans who are evil do not give bad things to our children, how much more will our Father not give bad gifts to us (Matthew 7:9-11). The Torah was a gift given to us, for in it, we learn what will bring blessings and what will bring curses. Paul knows that the Torah promises life (Romans 7:10), but man's sinful nature causes him to violate the Torah and fall under the curses specified in the Torah.
2 The timing of its giving demonstrates this. Israel was not saved because they received the law; they received the law because they had been saved. Circumcision's purpose was not to be the covenant, but to be an outward sign of the inward covenant. The Judaizers had it backwards, and they were destroying the Galatian believers. We discuss this inner versus outer issue extensively in our chapter on the book of Romans.