Galatians 3

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 11 2 8 0 0 CHAPTER III) Chapter 3) Verses 1 5) Theme: The Gospel of Justification by Faith apart from Law-works Defended against Its Detractors) II. Its Vindication: both Scripture i.e., the Old Testament and life (experience, past history) bear testimony to its truth) A. O foolish Galatians! Was it by doing what the law demands that you received the Spirit or was it by believing the gospel message?) ) 3:1 5) A. By what avenue did you receive the Spirit and its fruits?) 3 1 O foolish Galatians! Who has bewitched you, before whose very eyes Jesus was openly displayed as crucified? 2 This only would I learn from you: Was it by doing what (the) law demands that you received the Spirit, or was it by believing (the) gospel message?��76�� 3 Are you so foolish? Having begun by the Spirit, now by fleshly means are you being made perfect? 4 Did you experience so many things in vain? if (it be) really in vain. 5 He, accordingly, who supplies the Spirit to you and works miracles among you (does he bring this about) because you do what (the) law demands or because you believe (the) gospel message?��77��) ) 1 1 2 8 0 “tw://bible.*?id=42.24.25|AUTODETECT|”

1. The apostle, having proved that the gospel as proclaimed by himself that is, the good tidings of justification by faith apart from law-works is of divine origin and is therefore able to maintain itself everywhere and at all times, now proceeds to show that both Scripture and experience bear testimony to its truth. He turns to experience first of all, that is, to that which the Galatians themselves had begun to experience when they, by sovereign grace, had accepted Jesus Christ as their Lord and Savior. He says: O foolish Galatians! Who has bewitched you, before whose very eyes Jesus was openly displayed as crucified? As is clear from a study of the word foolish or senseless in ) 7 1 -1 9 0 “tw://bible.?id=42.24.25|AUTODETECT|” Luke 24:25) 1 1 -1 9 0 “tw://bible.?id=45.1.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.1.14|AUTODETECT|” Rom. 1:14) 1 1 -1 9 0 “tw://bible.?id=54.6.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.6.9|AUTODETECT|” I Tim. 6:9) 1 1 -1 9 0 “tw://bible.?id=56.3.3|AUTODETECT|” ; and to a certain extent even in ) 7 1 -1 9 0 “tw://bible.?id=56.3.3|AUTODETECT|” Titus 3:3) 1 1 -1 9 0 0 , the original indicates an attitude of heart as well as a quality of mind. It refers not to bluntness but to a sinful neglect to use one s mental power to the best advantage. The Galatians, in lending a listening ear to the arguments of the legalists, must be considered not necessarily dull but thoughtless, not ignorant but senseless, not stupid but foolish. And is not everyone foolish who barters the truth of God for the lie of Satan, peace for unrest, assurance for doubt, joy for fear, and freedom for bondage?) 1 1 2 8 0 “tw://bible.?id=5.28.54|AUTODETECT|” Paul, deeply moved, asks, Who has bewitched you? Neither in Greek, however, nor in modern English does the word bewitch always have reference to literal witchcraft. In the interpretation of this passage much has been made of the evil eye 7 1 -1 9 0 “tw://bible.?id=5.28.54|AUTODETECT|” Deut. 28:54) 1 1 -1 9 0 “tw://bible.?id=5.28.56|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=5.28.56|AUTODETECT|”

56. 1 1 -1 9 0 “tw://bible.?id=20.23.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=20.23.6|AUTODETECT|” Prov. 23:6) 1 1 -1 9 0 “tw://bible.?id=20.28.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=20.28.22|AUTODETECT|” 28:22) 1 1 -1 9 0 “tw://bible.?id=40.20.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.20.15|AUTODETECT|” Matt. 20:15) 1 1 -1 9 0 “tw://bible.?id=41.7.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.7.22|AUTODETECT|” Mark 7:22) 1 1 -1 9 0 0 ). But Paul was probably not thinking about the sorcerer who had brought the Galatians under the baleful influence of his evil eye, but rather of the Judaizer who had cast a spell upon them not by means of his eyes but by means of his words, his teaching; specifically, by telling them that faith in Christ must be supplemented by Mosaic ritualism.��78�� And the Galatians, by yielding to this influence, had failed to understand that a Christ supplemented is a Christ supplanted.) 1 9 2 8 0 0 Moreover, such yielding was entirely inexcusable, since Jesus, as the source of salvation full and free to all who believe, had been openly displayed, clearly and publicly proclaimed��79�� to the Galatians. With their very eyes, as it were, they had seen him. So clear and vivid had been the presentation of this Christ that they had formed a mental picture of him, dying for sinners and promising salvation to all who would accept him by true faith. When Paul says before whose very eyes Jesus was openly displayed as crucified, he is thinking not so much of the historical details of the crucifixion as of the supreme value of Christ Crucified for a world lost in sin, and of the implication that obedience to law contributes nothing to this salvation.) 2. Paul continues: This only would I learn from you: Was it by doing what (the) law demands that you received the Spirit, or was it by believing (the) gospel message? A somewhat different translation not differing, however, in its basic idea is also possible, namely, & Was it as a result of law-works that you received the Spirit, or was it as a result of faith-inspired listening? ��80�� The two renderings agree in this that according to both salvation by works is placed over against salvation by faith.

Paul s question is filled with significance and applies to every age. Let the tree be judged by the fruits it produces. It is as if Paul were asking, My dear Galatians, does the course which you are now following make you more happy and contented than that which you previously selected? By what avenue were you first made conscious of having the Holy Spirit in your hearts? Was it by the avenue of rigorous bondage to ceremonial ordinances or was it by the exercise of faith in Christ, so that you listened and listened and eagerly took to heart the marvelous message of the gospel? In verse 5 the apostle is going to come back to this question and is going to expand it.

See on that verse.) 3. Continued: Are you so foolish? What their folly consisted of has already been explained (see on verse 1). Nevertheless, there is a further explication of the concept Galatian Folly in these words: Having begun by the Spirit, now by fleshly means are you being made perfect?��81��) In the original there is a double contrast, namely, a. between having begun and being made perfect, and b. between by the Spirit and by flesh . This double contrast is made all the more effective by the chiastic (or letter X) arrangement of the words in the sentence:) ) ) By placing Spirit and flesh so near to each other (as is done in the original and in my translation) the difference between the two receives the proper emphasis. The active presence of the Spirit spells the indwelling of Christ; hence, rebirth, the implantation of the seed of true faith, the sense of forgiveness and sonship, and the further gifts of illumination, liberty, joy, assurance of salvation, power against Satan, answered prayers, effective witness-bearing, etc.

It produces gifts both outward and inward, as will be indicated (see on verse 5). On the other hand, the flesh��82�� is the absence of Christ s indwelling. It indicates anything apart from Christ on which one bases his hope for salvation. The Galatians were beginning to renounce Christ as the all-sufficient Savior. Having begun in the Spirit they were now tending to place their confidence in fleshly means such as trusting in the advice of the Judaizers, hence also in legal works, strict observance of ceremonies, circumcision, etc. in order that by means such as these they might become perfected. What stupendous and disastrous folly!

They remind one of the prodigal son who leaves the home of his father, with the security, peace, love, and understanding which that home offered, in order that he might roam about in a strange and hostile environment, where he would suffer hunger and want. Flesh spells doubt, fear, darkness, weakness, bondage, gloom, defeat, etc.) It is as if Paul were saying, How hopeful was your beginning, and how sad your continuation! And just think of it: those false guides whom you are now beginning to follow have a name for this process of going downhill. They call it becoming perfected! What tragic irony! ) What the apostle writes applies not only to the Galatians of his own day. It applies equally to those who today are trusting in such things as ritual, the moral life, scientific achievement, intellectual attainment, physical charm, financial resources, political power, doctrinal liberalism, or even doctrinal purity.

If one bases his hope for this life or the next upon anything apart from Christ he is placing confidence in flesh.) 1 1 2 8 0 “tw://bible.*?id=43.16.33|AUTODETECT|”

4. In close connection with the words Having begun by the Spirit (verse 3 and cf. also verses 1 and 2) Paul continues: Did you experience so many things in vain? A.V. reads, Have ye suffered so many things in vain? This wording (with suffered instead of experienced) is found also in many other translations, both ancient and modern, and is recommended by many interpreters. If it be correct, Paul would be introducing an entirely new thought at this point, one about which he has said nothing whatever in the preceding, which he drops immediately, and to which he never again alludes in the remainder of the letter! Now, it can hardly be questioned that the Galatians, along with all others who turn to Christ, had suffered. Cf. ) 7 1 -1 9 0 “tw://bible.*?id=43.16.33|AUTODETECT|”

John 16:33) 1 1 -1 9 0 “tw://bible.*?id=55.3.12|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=55.3.12|AUTODETECT|”

II Tim. 3:12) 1 1 -1 9 0 0

. Even the book of Acts which dwells in some detail on Paul s sufferings in South Galatia (13:50; 14:2, 5, 19) and says but little about the afflictions which the Galatians themselves endured, nevertheless implies that many tribulations awaited them (14:22). It is also true that the word used in the original and translated suffered in A.V., etc., generally has that meaning. And, taken in and by itself, the question, Have ye suffered so much in vain? yields an intelligible sense, for the Galatians might well be asked whether the game had been worth the candle, if they now were at the point of deserting the very faith which they had once confessed and for which they had suffered a measure of persecution.) 1 1 2 8 0 “tw://bible.*?id=46.12.26|AUTODETECT|”

Notwithstanding these arguments in support of the rendering suffered, there remain a few considerations which have moved many to part company with the A.V. at this point. First, it should be borne in mind that the verb used in the original is neutral. It really means no more than to experience. Whether the things which have been experienced were good or bad, favorable or unfavorable, is not indicated in the verb as such.��83�� Then also the argument based upon the prevalent meaning of the word (namely, to suffer) in Paul s epistles (and elsewhere) loses much of its force as soon as it is discovered, after detailed examination of all the other Pauline passages in which it is found 7 1 -1 9 0 “tw://bible.*?id=46.12.26|AUTODETECT|”

I Cor. 12:26) 1 1 -1 9 0 “tw://bible.*?id=47.1.6|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=47.1.6|AUTODETECT|”

II Cor. 1:6) 1 1 -1 9 0 “tw://bible.*?id=50.1.29|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=50.1.29|AUTODETECT|”

Phil. 1:29) 1 1 -1 9 0 “tw://bible.*?id=52.2.14|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=52.2.14|AUTODETECT|”

I Thess. 2:14) 1 1 -1 9 0 “tw://bible.*?id=53.1.5|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=53.1.5|AUTODETECT|”

II Thess. 1:5) 1 1 -1 9 0 “tw://bible.*?id=55.1.12|AUTODETECT|”

; and ) 7 1 -1 9 0 “tw://bible.*?id=55.1.12|AUTODETECT|”

II Tim. 1:12) 1 1 -1 9 0 “tw://bible.*?id=48.4.14|AUTODETECT|”

) that in all these other cases the context clearly demands, as translation, a form of the verb to suffer, but that the present context, on the contrary, points in the opposite direction. Both preceding and succeeding verses speak of past favors: the public proclamation of the Christ to the Galatians, the reception of the Spirit, and the occurrence of miracles in their midst. See also ) 7 1 -1 9 0 “tw://bible.*?id=48.4.14|AUTODETECT|”

Gal. 4:14) 1 1 -1 9 0 “tw://bible.*?id=48.4.15|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=48.4.15|AUTODETECT|”

15) 1 1 -1 9 0 0

. It is in this general context that Paul asks, Did you experience so many things in vain (that is, to no effect)? ) 1 1 2 8 0 “tw://bible.*?id=1.30.27|AUTODETECT|”

The implied lesson, always applicable, is surely this, that the Lord wants everyone to profit spiritually by the experiences through which he has passed. He wants his people to use those experiences in the present case blessings, but the lesson applies to all experiences to good advantage. In the old dispensation Laban, though he refers to what he has learned from experience, made a selfish application 7 1 -1 9 0 “tw://bible.*?id=1.30.27|AUTODETECT|”

Gen. 30:27) 1 1 -1 9 0 “tw://bible.*?id=10.7.18|AUTODETECT|”

). The Galatians likewise were showing by their erring ways that theirs was not the proper response. On the other hand, David, reflecting on God s mercies, proves that these tokens of divine love had not been lost on him. He said, Who am I, O Lord Jehovah, and what is my house, that thou hast brought me thus far? 7 1 -1 9 0 “tw://bible.*?id=10.7.18|AUTODETECT|”

II Sam. 7:18) 1 1 -1 9 0 “tw://bible.*?id=19.103.0|AUTODETECT|”

). Cf. also ) 7 1 -1 9 0 “tw://bible.*?id=19.103.0|AUTODETECT|”

Ps. 103) 1 1 -1 9 0 “tw://bible.*?id=19.116.0|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=19.116.0|AUTODETECT|”

116) 1 1 -1 9 0 “tw://bible.*?id=19.119.67|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=19.119.67|AUTODETECT|”

119:67) 1 1 -1 9 0 “tw://bible.*?id=42.17.11-42.17.19|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=42.17.11-42.17.19|AUTODETECT|”

Luke 17:11 19) 1 1 -1 9 0 “tw://bible.*?id=54.1.12-54.1.17|AUTODETECT|”

; Acts 3:23 31; ) 7 1 -1 9 0 “tw://bible.*?id=54.1.12-54.1.17|AUTODETECT|”

I Tim. 1:12 17) 1 1 -1 9 0 “tw://bible.*?id=66.15.2-66.15.4|AUTODETECT|”

; and ) 7 1 -1 9 0 “tw://bible.*?id=66.15.2-66.15.4|AUTODETECT|”

Rev. 15:2 4) 1 1 -1 9 0 “tw://bible.*?id=48.5.10|AUTODETECT|”

. Paul adds: if (it be) really in vain. Some interpret this to mean, If (it be) only in vain and not worse than in vain. I cannot agree with this rather harsh (?) interpretation. ) 7 1 -1 9 0 “tw://bible.*?id=48.5.10|AUTODETECT|”

Gal. 5:10) 1 1 -1 9 0 “tw://bible.*?id=48.4.19|AUTODETECT|”

definitely shows that Paul had not given up hope in connection with the Galatians. Even now he regarded them as being his dear children 7 1 -1 9 0 “tw://bible.*?id=48.4.19|AUTODETECT|”

Gal. 4:19) 1 1 -1 9 0 0

), yes, as God s dear but grievously erring children. I agree with Calvin s remark on this verse: But to mitigate the severity of this complaint, he [Paul] adds, if (it be) really in vain, thus inspiring their minds with the expectation of something better, and rousing them to the exercise of repentance. Thus also Berkhof, Lightfoot, Luther, and most commentators. The opposite view is defended by Ridderbos (among others), op. cit., pp. 115, 116.) 1 1 2 8 0 “tw://bible.*?id=46.12.10|AUTODETECT|”

5. As the word accordingly indicates, Paul now returns to the question which he had asked previously (see verse 2), changing the second person to the third, and the past tense to the present, for heightened effect: He, accordingly, who supplies the Spirit to you and works miracles among you (does he bring this about) because you do what (the) law demands or because you believe (the) gospel message?��84�� Note the addition: and works miracles among you. Instead of among you one can also translate within you. This means that the miracles, forces, or powers of which the apostle makes mention can be viewed either as outward charismata (special gifts), such as healing, prophecy, tongues, interpretation of tongues 7 1 -1 9 0 “tw://bible.*?id=46.12.10|AUTODETECT|”

I Cor. 12:10) 1 1 -1 9 0 “tw://bible.*?id=47.12.12|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=47.12.12|AUTODETECT|”

II Cor. 12:12) 1 1 -1 9 0 “tw://bible.*?id=46.12.0|AUTODETECT|”

), or as inward moral and spiritual endowments, such as faith, hope, and love. There would seem to be good reason to believe that Paul had both of these groups in mind, for when he himself enumerates the various blessings which the Holy Spirit had bestowed on another church, he proceeds, by a very easy transition, from the first group 7 1 -1 9 0 “tw://bible.*?id=46.12.0|AUTODETECT|”

I Cor. 12) 1 1 -1 9 0 “tw://bible.*?id=46.13.0|AUTODETECT|”

) to the second 7 1 -1 9 0 “tw://bible.*?id=46.13.0|AUTODETECT|”

I Cor. 13) 1 1 -1 9 0 0

). Blessings of both kinds had been bestowed yes, liberally bestowed��85�� upon the Galatians. But had they been imparted as a result of obedience to law or as a result of faith in the Lord Jesus Christ, as set forth in the gospel? And if the latter, as was most certainly true, then why are the Galatians turning away from faith to works, from the Fountain to the broken cistern that holds no water? O foolish Galatians! O equally foolish modern man! ) 1 4 2 8 0 0

Chapter 3) Verses 6 14) Theme: The Gospel of Justification by Faith apart from Law-works Defended against Its Detractors) II. Its Vindication: both Scripture i.e., the Old Testament and life (experience, past history) bear testimony to its truth) 1 1 2 8 0 “tw://bible.*?id=5.27.26|AUTODETECT|”

B. The law 7 1 -1 9 0 “tw://bible.*?id=5.27.26|AUTODETECT|”

Deut. 27:26) 1 1 -1 9 0 “tw://bible.*?id=5.21.23|AUTODETECT|”

) pronounces a curse upon the disobedient. Christ Crucified, by bearing this curse 7 1 -1 9 0 “tw://bible.*?id=5.21.23|AUTODETECT|”

Deut. 21:23) 1 1 -1 9 0 “tw://bible.*?id=1.15.6|AUTODETECT|”

), redeemed us from it, so that we are saved through faith in him. Abraham, too, was justified by faith 7 1 -1 9 0 “tw://bible.*?id=1.15.6|AUTODETECT|”

Gen. 15:6) 1 1 -1 9 0 “tw://bible.*?id=1.12.3|AUTODETECT|”

), and blessed with him are all those who are of faith, according to Gods promise 7 1 -1 9 0 “tw://bible.*?id=1.12.3|AUTODETECT|”

Gen. 12:3) 1 1 -1 9 0 “tw://bible.*?id=1.18.18|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=1.18.18|AUTODETECT|”

18:18) 1 1 -1 9 0 “tw://bible.*?id=1.22.18|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=1.22.18|AUTODETECT|”

22:18) 1 1 -1 9 0 “tw://bible.*?id=35.2.4|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=35.2.4|AUTODETECT|”

Hab. 2:4) 1 1 -1 9 0 0

).) 1 7 2 8 0 0

) 3:6 14) B. Faith: blessing & works: curse. The promise to Abraham) 6 (It is) even as (recorded): Abraham believed God, and it was reckoned to him for righteousness. 7 Know then that those that are of faith, it is they who are sons of Abraham. 8 Now Scripture, foreseeing that it was by faith that God would justify the Gentiles, preached the gospel beforehand to Abraham, (saying): In you all the nations shall be blessed. 9 Therefore, those that are of faith are blessed with Abraham, the man of faith.) 10 For as many as rely on law-works are under a curse; for it is written, Cursed (is) everyone who does not continue in all the things that are written in the book of the law, to do them. 11 Now it is evident that by law no one is justified before God, for The righteous shall live by faith. 12 But the law does not belong to faith; on the contrary, He who does them shall live by them. 13 Christ redeemed us from the curse of the law, having become a curse for us for it is written. Cursed is everyone who is hanging on a tree 14 in order that the blessing of Abraham might come to the Gentiles in Jesus Christ, in order that we might receive the promised Spirit through faith.) ) For the idea that justification hence, salvation in all its fulness is obtained by way of faith and not by reliance on law-works Paul now appeals to Scripture, and first of all to the story of Abraham. In fact, the present section begins and ends with a reference to Abraham (verses 6 8, 14). We may well believe that throughout this entire paragraph (3:6 14), and, in a sense, throughout the entire chapter (cf. verses 15 18, 29), Abraham is never absent from the apostle s mind. Paul probably selected the scriptural references to Abraham in order to show a. that already at the very beginning of Israel s history it is clearly evident that God had chosen this one nation in order that in and through its great seed it might not only receive a blessing but also become a blessing to the world; and b. that equally from the very beginning the divinely appointed means of receiving this blessing, so as to be able to impart it to the nations, was faith, not works.) 1 1 2 8 0 “tw://bible.*?id=44.15.5|AUTODETECT|”

6. Accordingly, Paul writes: (It is) even as (recorded): Abraham believed God, and it was reckoned to him for righteousness. Probably an additional reason for devoting so much attention to Abraham was the fact that the opponents were constantly boasting about their descent from Abraham, as if this biological circumstance would give them a higher rating with God 7 1 -1 9 0 “tw://bible.*?id=44.15.5|AUTODETECT|”

Acts 15:5) 1 1 -1 9 0 “tw://bible.*?id=48.2.3|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=48.2.3|AUTODETECT|”

Gal. 2:3) 1 1 -1 9 0 “tw://bible.*?id=48.5.2|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=48.5.2|AUTODETECT|”

5:2) 1 1 -1 9 0 “tw://bible.*?id=48.5.3|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=48.5.3|AUTODETECT|”

3) 1 1 -1 9 0 “tw://bible.*?id=48.6.12|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=48.6.12|AUTODETECT|”

6:12) 1 1 -1 9 0 “tw://bible.*?id=48.6.13|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=48.6.13|AUTODETECT|”

13) 1 1 -1 9 0 “tw://bible.*?id=48.6.15|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=48.6.15|AUTODETECT|”

15) 1 1 -1 9 0 “tw://bible.*?id=40.3.9|AUTODETECT|”

; cf. ) 7 1 -1 9 0 “tw://bible.*?id=40.3.9|AUTODETECT|”

Matt. 3:9) 1 1 -1 9 0 “tw://bible.*?id=42.3.8|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=42.3.8|AUTODETECT|”

Luke 3:8) 1 1 -1 9 0 “tw://bible.*?id=43.8.33|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=43.8.33|AUTODETECT|”

John 8:33) 1 1 -1 9 0 “tw://bible.*?id=43.8.39|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=43.8.39|AUTODETECT|”

39) 1 1 -1 9 0 “tw://bible.*?id=43.8.40|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=43.8.40|AUTODETECT|”

40) 1 1 -1 9 0 “tw://bible.*?id=43.8.53|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=43.8.53|AUTODETECT|”

53) 1 1 -1 9 0 “tw://bible.*?id=1.15.6|AUTODETECT|”

), and as if the righteousness which Jehovah had reckoned to Abraham 7 1 -1 9 0 “tw://bible.*?id=1.15.6|AUTODETECT|”

Gen. 15:6) 1 1 -1 9 0 “tw://bible.*?id=45.4.4|AUTODETECT|”

) had been a debt which God owed him for his work 7 1 -1 9 0 “tw://bible.*?id=45.4.4|AUTODETECT|”

Rom. 4:4) 1 1 -1 9 0 “tw://bible.*?id=48.3.1-48.3.5|AUTODETECT|”

).��86�� So Paul refers to this very passage from Genesis and shows that it teaches the exact opposite, and places the emphasis on faith, not on work. Abraham believed God, that is, believed what God had spoken. Moreover, this faith, says Paul, in complete harmony with ) 7 1 -1 9 0 “tw://bible.*?id=48.3.1-48.3.5|AUTODETECT|”

Gal. 3:1 5) 1 1 -1 9 0 “tw://bible.*?id=1.17.23-1.17.27|AUTODETECT|”

, was not a matter of merit on Abraham s part, but was by God graciously reckoned or imputed to him for righteousness. Also, if the opponents imagine that for their emphasis on the necessity of circumcision as a means unto salvation they can appeal to the story of Abraham 7 1 -1 9 0 “tw://bible.*?id=1.17.23-1.17.27|AUTODETECT|”

Gen. 17:23 27) 1 1 -1 9 0 “tw://bible.*?id=1.15.6|AUTODETECT|”

), let it then be emphasized that the patriarch s justification preceded his circumcision by many years 7 1 -1 9 0 “tw://bible.*?id=1.15.6|AUTODETECT|”

Gen. 15:6) 1 1 -1 9 0 “tw://bible.*?id=1.16.16|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=1.16.16|AUTODETECT|”

16:16) 1 1 -1 9 0 “tw://bible.*?id=1.17.24|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=1.17.24|AUTODETECT|”

17:24) 1 1 -1 9 0 “tw://bible.*?id=45.4.9-45.4.12|AUTODETECT|”

). Righteousness was reckoned to him not after but long before he had been circumcised 7 1 -1 9 0 “tw://bible.*?id=45.4.9-45.4.12|AUTODETECT|”

Rom. 4:9 12) 1 1 -1 9 0 “tw://bible.*?id=48.3.6-48.3.10|AUTODETECT|”

); so that, as a result of this prior justification, he became the father of all believers, the uncircumcised as well as the circumcised. That, in brief, is Paul s argumentation, according to ) 7 1 -1 9 0 “tw://bible.*?id=48.3.6-48.3.10|AUTODETECT|”

Gal. 3:6 10) 1 1 -1 9 0 “tw://bible.*?id=45.4.1-45.4.12|AUTODETECT|”

as illumined by ) 7 1 -1 9 0 “tw://bible.*?id=45.4.1-45.4.12|AUTODETECT|”

Rom. 4:1 12) 1 1 -1 9 0 0

.) 1 1 2 8 0 0

Abraham s life is, in fact, an illustration of the manner in which men, in all ages, are saved. Confidence in God, come what may, and resulting obedience to God s revealed will, characterize Abraham s life. Of these two confidence and obedience the former is basic throughout. Abraham obeyed because he believed. He heeded God s command because, first of all, he trusted God. The work of obedience proved that the confidence was genuine.��87��) 1 1 2 8 0 “tw://bible.*?id=44.7.3|AUTODETECT|”

Abraham s faith is being constantly put to the test. By God s grace he triumphs again and again. When God appears to him in Ur of the Chaldeans 7 1 -1 9 0 “tw://bible.*?id=44.7.3|AUTODETECT|”

Acts 7:3) 1 1 -1 9 0 “tw://bible.*?id=1.11.28-1.11.32|AUTODETECT|”

; cf. ) 7 1 -1 9 0 “tw://bible.*?id=1.11.28-1.11.32|AUTODETECT|”

Gen. 11:28 32) 1 1 -1 9 0 “tw://bible.*?id=1.12.1|AUTODETECT|”

) he is told to leave country and kindred. Fully trusting that God will make all things well, he obeys. When Jehovah appears the second time, in Haran of Mesopotamia 7 1 -1 9 0 “tw://bible.*?id=1.12.1|AUTODETECT|”

Gen. 12:1) 1 1 -1 9 0 “tw://bible.*?id=58.11.8|AUTODETECT|”

), the test is even more severe: Abraham��88�� must leave his father s house. Again he trusts and obeys 7 1 -1 9 0 “tw://bible.*?id=58.11.8|AUTODETECT|”

Heb. 11:8) 1 1 -1 9 0 “tw://bible.*?id=1.12.6|AUTODETECT|”

). It is at this time that he receives the wonderful promise, In you shall all the families of the earth be blessed. Here we notice that God s particularism in selecting Abraham from among all of mankind had a universalistic purpose: the salvation of men of every nation. At Shechem in the land of Canaan Jehovah appears again, this time with the promise, To your seed I will give this land 7 1 -1 9 0 “tw://bible.*?id=1.12.6|AUTODETECT|”

Gen. 12:6) 1 1 -1 9 0 “tw://bible.*?id=1.12.7|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=1.12.7|AUTODETECT|”

7) 1 1 -1 9 0 “tw://bible.*?id=1.11.30|AUTODETECT|”

). This promise constitutes another test of faith, for Sarai is barren 7 1 -1 9 0 “tw://bible.*?id=1.11.30|AUTODETECT|”

Gen. 11:30) 1 1 -1 9 0 “tw://bible.*?id=1.12.10-1.12.20|AUTODETECT|”

), and the Canaanite, who was not at all eager to yield his soil to a stranger, was then in the land. Again Abraham believes, and builds an altar to Jehovah. After an unhappy incident in Egypt 7 1 -1 9 0 “tw://bible.*?id=1.12.10-1.12.20|AUTODETECT|”

Gen. 12:10 20) 1 1 -1 9 0 “tw://bible.*?id=1.13.1-1.13.13|AUTODETECT|”

), in which the weaker side of the mans character becomes manifest, Jehovah appears to him at Bethel. This occurred when Abraham had separated himself from Lot 7 1 -1 9 0 “tw://bible.*?id=1.13.1-1.13.13|AUTODETECT|”

Gen. 13:1 13) 1 1 -1 9 0 “tw://bible.*?id=59.2.23|AUTODETECT|”

). God s friend 7 1 -1 9 0 “tw://bible.*?id=59.2.23|AUTODETECT|”

James 2:23) 1 1 -1 9 0 “tw://bible.*?id=1.13.14-1.13.18|AUTODETECT|”

) is promised a. all the land which he sees, extending in every direction, and b. a seed as the dust of the earth 7 1 -1 9 0 “tw://bible.*?id=1.13.14-1.13.18|AUTODETECT|”

Gen. 13:14 18) 1 1 -1 9 0 “tw://bible.*?id=58.11.18|AUTODETECT|”

). But Abraham himself during his lifetime did not see the fulfilment of these promises. He lived by faith 7 1 -1 9 0 “tw://bible.*?id=58.11.18|AUTODETECT|”

Heb. 11:18 13) 1 1 -1 9 0 “tw://bible.*?id=48.3.6|AUTODETECT|”

) After his return from the slaughter of Chedorlaomer and his associates the word of Jehovah comes to Abraham in a vision, saying, Fear not & I am your shield and your exceeding great reward. Offspring is promised to him as the stars in multitude. There follows the passage which Paul quotes here in ) 7 1 -1 9 0 “tw://bible.*?id=48.3.6|AUTODETECT|”

Gal. 3:6) 1 1 -1 9 0 “tw://bible.*?id=45.4.3|AUTODETECT|”

7 1 -1 9 0 “tw://bible.*?id=45.4.3|AUTODETECT|”

Rom. 4:3) 1 1 -1 9 0 “tw://bible.*?id=45.4.20|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=45.4.20|AUTODETECT|”

20) 1 1 -1 9 0 “tw://bible.*?id=45.4.22|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=45.4.22|AUTODETECT|”

22) 1 1 -1 9 0 “tw://bible.*?id=59.2.23|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=59.2.23|AUTODETECT|”

James 2:23) 1 1 -1 9 0 “tw://bible.*?id=1.17.0|AUTODETECT|”

): Abraham believed God, and it was reckoned to him for righteousness. Subsequently, to Abraham, aged ninety-nine, the promise is repeated 7 1 -1 9 0 “tw://bible.*?id=1.17.0|AUTODETECT|”

Gen. 17) 1 1 -1 9 0 0

). With him, as prospective father of a numerous race, the covenant of grace is established (17:7). Even before the promised child s birth it is already given a name (17:19). A little later the very time of the birth is revealed to Abraham and his wife (18:10). Abraham, though overcome with wonder, continues to cling to God s promise. Isaac is born, Abraham being now a centenarian (21:1, 2, 5).) 1 1 2 8 0 “tw://bible.*?id=1.22.2|AUTODETECT|”

The most excruciating test of Abraham s faith occurs when God says to him, Now take your son, your only son, whom you love, even Isaac, and go to the land of Moriah, and offer him there as a burnt offering upon one of the summits which I will indicate to you 7 1 -1 9 0 “tw://bible.*?id=1.22.2|AUTODETECT|”

Gen. 22:2) 1 1 -1 9 0 “tw://bible.*?id=58.11.19|AUTODETECT|”

). Yet Abraham knows that Isaac is the very son who, in the line of descent, must some day produce the seed (as to his human nature), the very One in whom all the nations of the earth were to be blessed! How then can God command Abraham to offer up Isaac? By divine grace the father of all believers sustains even this fearfully bitter trial. He triumphs through faith in God, being deeply convinced that God was able even to raise up Isaac from the dead 7 1 -1 9 0 “tw://bible.*?id=58.11.19|AUTODETECT|”

Hebrews 11:19) 1 1 -1 9 0 0

). His faith is gloriously rewarded.) 1 1 2 8 0 “tw://bible.*?id=1.22.0|AUTODETECT|”

It is with this climax of Abraham s faith 7 1 -1 9 0 “tw://bible.*?id=1.22.0|AUTODETECT|”

Gen. 22) 1 1 -1 9 0 “tw://bible.*?id=1.15.6|AUTODETECT|”

) that James in his epistle links ) 7 1 -1 9 0 “tw://bible.*?id=1.15.6|AUTODETECT|”

Gen. 15:6) 1 1 -1 9 0 “tw://bible.*?id=1.15.6|AUTODETECT|”

. He had every right to make this application, for whether Abraham professes his faith at the terebinths of Mamre, at the tamarisk of Beer-sheba, or on a high hill in Moriah, that marvelous confidence is still the same subtle chain that binds him to the Infinite, the same resting on the promises, the same looking forward to the city with the solid foundations, whose Architect and Builder is God. Paul, on the other hand, leaves ) 7 1 -1 9 0 “tw://bible.*?id=1.15.6|AUTODETECT|”

Gen. 15:6) 1 1 -1 9 0 “tw://bible.*?id=45.4.3|AUTODETECT|”

in its own historical context, as is clear from ) 7 1 -1 9 0 “tw://bible.*?id=45.4.3|AUTODETECT|”

Rom. 4:3) 1 1 -1 9 0 “tw://bible.*?id=45.4.10|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=45.4.10|AUTODETECT|”

10) 1 1 -1 9 0 0

. For Paul s reasoning, both in Galatians and in Romans, this actual historical context was very meaningful, since, as has been indicated, it showed that even before his circumcision Abraham s faith was already reckoned to him for righteousness. Hence, it also proved that circumcision was not nearly as important as the Judaizers were trying to make it appear!) 1 1 2 8 0 “tw://bible.*?id=48.3.6|AUTODETECT|”

Two questions demand an answer, however. The first one is this: Is not forensic righteousness or justification a matter of the imputation of Christ s righteousness to the sinner? But if this be true, then how is it that here in ) 7 1 -1 9 0 “tw://bible.*?id=48.3.6|AUTODETECT|”

Gal. 3:6) 1 1 -1 9 0 “tw://bible.*?id=45.4.3|AUTODETECT|”

7 1 -1 9 0 “tw://bible.*?id=45.4.3|AUTODETECT|”

Rom. 4:3) 1 1 -1 9 0 “tw://bible.*?id=45.4.20|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=45.4.20|AUTODETECT|”

20) 1 1 -1 9 0 “tw://bible.*?id=45.4.22|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=45.4.22|AUTODETECT|”

22) 1 1 -1 9 0 “tw://bible.*?id=1.15.6|AUTODETECT|”

), as in ) 7 1 -1 9 0 “tw://bible.*?id=1.15.6|AUTODETECT|”

Gen. 15:6) 1 1 -1 9 0 “tw://bible.*?id=43.8.56|AUTODETECT|”

, Abraham s faith is said to have been reckoned for righteousness, and this without any reference to Christ? Does not Christ figure in this account of imputation? Or must a reference to him be artificially superimposed upon the story or dragged into it? The answer is: Scripture itself shows us the Christ in the story. He is there, for all to see who are willing to see. Even better: it is Christ himself who reveals himself with respect to this story. It was he who said to the hostile Jews of his day, Abraham, your father, was extremely happy that he was to see my day, and he saw it and rejoiced 7 1 -1 9 0 “tw://bible.*?id=43.8.56|AUTODETECT|”

John 8:56) 1 1 -1 9 0 “tw://bible.*?id=58.11.13|AUTODETECT|”

). When the promise concerning a son was made to Abraham, the latter believed, therefore, that in the line of Isaac the blessed seed would at length arrive through whom God would bless all the nations. Thus, as is stated clearly in ) 7 1 -1 9 0 “tw://bible.*?id=58.11.13|AUTODETECT|”

Heb. 11:13) 1 1 -1 9 0 “tw://bible.*?id=43.8.56|AUTODETECT|”

, Abraham (and others before and after him) died in faith, not having received (the fulfilment of) the promises, but having greeted them from afar. See N.T.C. on ) 7 1 -1 9 0 “tw://bible.*?id=43.8.56|AUTODETECT|”

John 8:56) 1 1 -1 9 0 0

, Vol. II, pp. 64 66.) 1 1 2 8 0 “tw://bible.*?id=48.3.0|AUTODETECT|”

It is not necessary, however, to establish to what extent Abraham had received clarity with respect to the coming Redeemer and the task assigned to him by the Father. It is far more important to take note of the fact that Paul himself, here in ) 7 1 -1 9 0 “tw://bible.*?id=48.3.0|AUTODETECT|”

Gal. 3) 1 1 -1 9 0 “tw://bible.*?id=1.15.6|AUTODETECT|”

, links the promise that was given to Abraham with Christ and his redemptive work (verses 13, 14, 16, 22, 29). For Abraham also, therefore, the real basis of justification pardon for sin, right standing before God, adoption as a son was Christ s voluntary and vicarious sacrifice. For him, too, faith was the hand that laid hold on God s promise, however dimly apprehended. It is in that sense that ) 7 1 -1 9 0 “tw://bible.*?id=1.15.6|AUTODETECT|”

Gen. 15:6) 1 1 -1 9 0 “tw://bible.*?id=48.3.6|AUTODETECT|”

and ) 7 1 -1 9 0 “tw://bible.*?id=48.3.6|AUTODETECT|”

Gal. 3:6) 1 1 -1 9 0 0

must be understood.) 1 1 2 8 0 “tw://bible.*?id=48.6.12|AUTODETECT|”

The second question, which also is being asked again and again is this: Does Paul have any right, in his defense of faith over against law-works, to appeal to the faith of Abraham, which, after all, is mentioned in an entirely different setting? A quick, true, and also at times the only possible, answer would be that it was the Holy Spirit who inspired both Moses and Paul, both Genesis and Galatians, and who therefore had the right to apply his own previous utterances to new situations. Having granted this, however, must it not be added that basically the two situations were very similar? When, step by step, we followed the life of Abraham up to Moriah, did it not become clear that (with few exceptions) he was constantly rejecting the flesh for the Spirit, the earthly in favor of the heavenly, the visible in the interest of the invisible? Did he not do exactly this when, purely at God s bidding, he left his home and kindred for regions unknown; again when he rejected the well-watered Plain of the Jordan, giving Lot first choice; and once more when, in obedience to God, the God in whom he trusted, he even suppressed his strong and natural desire to keep alive his own dear and long-awaited son, in order that he might do God s bidding with respect to him? Is it not clear then that Abraham s chief desire was to lean for his salvation entirely on God and his will, and not on the arm of flesh ? And was not the latter, namely, leaning on the arm of flesh, exactly what the Judaizers of Paul s day were doing when, prompted by fleshly considerations 7 1 -1 9 0 “tw://bible.*?id=48.6.12|AUTODETECT|”

Gal. 6:12) 1 1 -1 9 0 “tw://bible.*?id=47.4.18|AUTODETECT|”

), they continued to demand that the Gentiles supplement their faith in Jesus with fleshly trust in fleshly ordinances? Over against all those who placed their confidence in flesh anything apart from Christ on which one relies both Abraham and Paul manifested their faith, and were able to say, We look not at the things that are seen but at the things that are not seen; for the things that are seen are temporal, but the things that are not seen are eternal 7 1 -1 9 0 “tw://bible.*?id=47.4.18|AUTODETECT|”

II Cor. 4:18) 1 1 -1 9 0 “tw://bible.*?id=1.15.6|AUTODETECT|”

). Therefore the appeal to ) 7 1 -1 9 0 “tw://bible.*?id=1.15.6|AUTODETECT|”

Gen. 15:6) 1 1 -1 9 0 0

is not only fully justified but even natural.) 1 1 2 8 0 0

7. Paul continues: Know��89�� then that those that are of faith, it is they who are sons of Abraham. To be of faith means to be characterized or controlled by faith, to have trust in God as one s guiding principle. When this can be truly affirmed of persons, then they are sons of Abraham; and if sons then also heirs, true partakers of the spiritual promise that was made to Abraham. Note the emphasis on the fact that they, they alone but also all of them, are the true sons of Abraham.) 1 1 2 8 0 “tw://bible.*?id=42.19.9|AUTODETECT|”

What Paul is writing was nothing new. Christ in his teaching had emphasized the same truth, namely, that not physical descent but spiritual likeness makes a person a true son of Abraham. Those are sons of Abraham who do the works of Abraham 7 1 -1 9 0 “tw://bible.*?id=42.19.9|AUTODETECT|”

Luke 19:9) 1 1 -1 9 0 “tw://bible.*?id=43.8.39|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=43.8.39|AUTODETECT|”

John 8:39) 1 1 -1 9 0 “tw://bible.*?id=43.8.40|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=43.8.40|AUTODETECT|”

40) 1 1 -1 9 0 “tw://bible.*?id=40.8.11|AUTODETECT|”

; cf. ) 7 1 -1 9 0 “tw://bible.*?id=40.8.11|AUTODETECT|”

Matt. 8:11) 1 1 -1 9 0 “tw://bible.*?id=40.8.12|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=40.8.12|AUTODETECT|”

12) 1 1 -1 9 0 “tw://bible.*?id=40.3.9|AUTODETECT|”

). And John the Baptist had taught similarly 7 1 -1 9 0 “tw://bible.*?id=40.3.9|AUTODETECT|”

Matt. 3:9) 1 1 -1 9 0 “tw://bible.*?id=42.3.8|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=42.3.8|AUTODETECT|”

Luke 3:8) 1 1 -1 9 0 “tw://bible.*?id=49.5.1|AUTODETECT|”

). Just as it is true that to be a child of God one must be like God 7 1 -1 9 0 “tw://bible.*?id=49.5.1|AUTODETECT|”

Eph. 5:1) 1 1 -1 9 0 “tw://bible.*?id=62.2.29|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=62.2.29|AUTODETECT|”

I John 2:29) 1 1 -1 9 0 “tw://bible.*?id=62.2.8|AUTODETECT|”

3:1, ) 7 1 -1 9 0 “tw://bible.*?id=62.2.8|AUTODETECT|”

8. 1 1 -1 9 0 “tw://bible.?id=62.2.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=62.2.9|AUTODETECT|”
9. 1 1 -1 9 0 0 ), so also it cannot be denied that to be a son of Abraham one must be like Abraham, imitate his conduct, and thus become a partaker of his blessedness. Therefore, even though a man should be a Hebrew of Hebrews, he is not, in the spiritual sense, a son of Abraham unless he be a true believer. Conversely, if he be a true believer in the Lord Jesus Christ, he is a son of Abraham, whether he be a Gentile or a Jew by race.) 1 1 2 8 0 “tw://bible.*?id=49.1.4|AUTODETECT|”

8. Continued: Now Scripture, foreseeing that it was by faith that God would justify the Gentiles, preached the gospel beforehand to Abraham, (saying): In you all the nations shall be blessed. In the words Scripture foreseeing & preached the gospel beforehand we have a very emphatic identification of God and his Word: what Scripture promises God promises, for he is the Speaker. Since the Holy Spirit is Scripture s Primary Author the conclusion is inevitable that God and his Word are most closely connected. The thing foreseen, because it had been thus ordained before the foundation of the world 7 1 -1 9 0 “tw://bible.?id=49.1.4|AUTODETECT|” Eph. 1:4) 1 1 -1 9 0 “tw://bible.?id=49.1.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=49.1.11|AUTODETECT|”

11. 1 1 -1 9 0 “tw://bible.*?id=1.12.3|AUTODETECT|” ), was that it was by faith ��90�� and not by works that God would justify the Gentiles. If the Galatians would only understand this, they would not allow themselves to he misled by the Judaizers. By faith means by trustfully receiving God s gift out of his hand. It is thus, thus only, that the nations of the world were to receive pardon, right standing in the sight of God and his holy law, and adoption as sons; in a word: justification. This precious doctrine had been previously gospeled to Abraham. It had been proclaimed to him as good tidings of great joy for the entire world.

This promise, though always valid, was to be realized on an international scale with the coming of Christ and of the dispensation which that coming would usher in. The content of the promise proclaimed to Abraham, recorded in words varying slightly but always essentially the same, was this: In you all the nations shall be blessed 7 1 -1 9 0 “tw://bible.*?id=1.12.3|AUTODETECT|”

Gen. 12:3) 1 1 -1 9 0 “tw://bible.*?id=1.18.18|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=1.18.18|AUTODETECT|”

18:18) 1 1 -1 9 0 “tw://bible.*?id=1.22.18|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=1.22.18|AUTODETECT|”

22:18) 1 1 -1 9 0 “tw://bible.*?id=1.3.15|AUTODETECT|”

). The blessing of which Paul is thinking is that of justification by faith, as the context indicates; and this, in turn, was basic to all the blessings of salvation full and free. But inasmuch as the fulfilment of this promise, on a world-wide scale, was a matter of the future, it is readily understood that the phrase in you must be understood as Abraham himself also certainly understood it, namely, in the Messiah, the seed of the woman 7 1 -1 9 0 “tw://bible.*?id=1.3.15|AUTODETECT|”

Gen. 3:15) 1 1 -1 9 0 0

), Abraham s seed (see on verse 16).) 1 1 2 8 0 “tw://bible.*?id=45.4.18|AUTODETECT|”

9. A significant and logical conclusion is drawn. The assurances were: a. Those that are of faith, they alone but also all of them without exception, are sons of Abraham (verse 7); and b. in Abraham, that is, in his seed, shall all the nations be blessed, for it was foretold that it would be by faith that God would justify the Gentiles (verse 8). Conclusion: Therefore, those that are of faith are blessed with Abraham, the man of faith.��91�� This conclusion is warranted, for those who are of faith are the ones who exercise faith. As such they are the sons of Abraham; hence, they are blessed with him, the man of faith, who in hope believed against hope, in order that he might become a father of many nations 7 1 -1 9 0 “tw://bible.*?id=45.4.18|AUTODETECT|”

Rom. 4:18) 1 1 -1 9 0 0

).) 1 1 2 8 0 “tw://bible.*?id=48.3.6-48.3.9|AUTODETECT|”

The passage 7 1 -1 9 0 “tw://bible.*?id=48.3.6-48.3.9|AUTODETECT|”

Gal. 3:6 9) 1 1 -1 9 0 “tw://bible.*?id=23.54.1-23.54.3|AUTODETECT|”

; cf. verses 14, 26 29) clearly teaches the important truth by many so deplorably rejected that the church of both dispensations, the old and the new, is one. All believers dwell in the same tent 7 1 -1 9 0 “tw://bible.*?id=23.54.1-23.54.3|AUTODETECT|”

Isa. 54:1 3) 1 1 -1 9 0 “tw://bible.*?id=45.11.17|AUTODETECT|”

). When the old dispensation ended it was not necessary to pitch a new tent; the old one was simply enlarged. All of God s children are represented by the same olive tree. The old tree did not have to be uprooted; new branches were grafted in among the old 7 1 -1 9 0 “tw://bible.*?id=45.11.17|AUTODETECT|”

Rom. 11:17) 1 1 -1 9 0 “tw://bible.*?id=1.15.1|AUTODETECT|”

). To each of the saints the same promise is given: I will be your God. Note how this promise runs through both Testaments 7 1 -1 9 0 “tw://bible.*?id=1.15.1|AUTODETECT|”

Gen. 15:1) 1 1 -1 9 0 “tw://bible.*?id=1.15.2|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=1.15.2|AUTODETECT|”

2) 1 1 -1 9 0 “tw://bible.*?id=1.17.7|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=1.17.7|AUTODETECT|”

17:7) 1 1 -1 9 0 “tw://bible.*?id=1.17.8|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=1.17.8|AUTODETECT|”

8) 1 1 -1 9 0 “tw://bible.*?id=2.20.2|AUTODETECT|”

) 7 1 -1 9 0 “tw://bible.?id=2.20.2|AUTODETECT|” Exod. 20:2) 1 1 -1 9 0 “tw://bible.?id=5.5.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.5.6|AUTODETECT|” Deut. 5:6) 1 1 -1 9 0 “tw://bible.?id=6.1.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=6.1.5|AUTODETECT|” Josh. 1:5) 1 1 -1 9 0 “tw://bible.?id=14.20.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=14.20.17|AUTODETECT|” II Chron. 20:17) 1 1 -1 9 0 “tw://bible.?id=24.15.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.15.20|AUTODETECT|” Jer. 15:20) 1 1 -1 9 0 “tw://bible.?id=24.24.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.24.7|AUTODETECT|” 24:7) 1 1 -1 9 0 “tw://bible.?id=24.30.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.30.22|AUTODETECT|” 30:22) 1 1 -1 9 0 “tw://bible.?id=24.31.33|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.31.33|AUTODETECT|” 31:33) 1 1 -1 9 0 “tw://bible.?id=26.11.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.11.20|AUTODETECT|” Ezek. 11:20) 1 1 -1 9 0 “tw://bible.?id=38.8.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=38.8.8|AUTODETECT|” Zech. 8:8) 1 1 -1 9 0 “tw://bible.?id=38.13.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=38.13.9|AUTODETECT|” 13:9) 1 1 -1 9 0 “tw://bible.?id=47.6.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.6.16|AUTODETECT|” II Cor 6:16) 1 1 -1 9 0 “tw://bible.?id=58.8.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.8.10|AUTODETECT|” Heb. 8:10) 1 1 -1 9 0 “tw://bible.?id=66.21.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.21.3|AUTODETECT|” Rev. 21:3) 1 1 -1 9 0 “tw://bible.?id=66.21.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=66.21.7|AUTODETECT|”

7. 1 1 -1 9 0 “tw://bible.?id=1.15.6|AUTODETECT|” ). All are saved by the same faith in the same Savior 7 1 -1 9 0 “tw://bible.?id=1.15.6|AUTODETECT|” Gen. 15:6) 1 1 -1 9 0 “tw://bible.?id=23.53.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.53.0|AUTODETECT|” Isa. 53) 1 1 -1 9 0 “tw://bible.?id=24.23.5|AUTODETECT|” : ) 7 1 -1 9 0 “tw://bible.?id=24.23.5|AUTODETECT|” Jer. 23:5) 1 1 -1 9 0 “tw://bible.?id=24.23.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=24.23.6|AUTODETECT|”
8. 1 1 -1 9 0 “tw://bible.?id=40.1.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.1.21|AUTODETECT|” Matt. 1:21) 1 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” John 3:16) 1 1 -1 9 0 “tw://bible.?id=44.4.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.4.12|AUTODETECT|” Acts 4:12) 1 1 -1 9 0 “tw://bible.?id=44.10.43|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.10.43|AUTODETECT|” 10:43) 1 1 -1 9 0 “tw://bible.?id=44.15.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.15.11|AUTODETECT|” 15:11) 1 1 -1 9 0 “tw://bible.?id=45.3.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.3.24|AUTODETECT|” Rom. 3:24) 1 1 -1 9 0 “tw://bible.?id=45.4.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.4.11|AUTODETECT|” 4:11) 1 1 -1 9 0 “tw://bible.?id=58.11.40|AUTODETECT|” ). Apart from us those of the old dispensation do not reach perfection 7 1 -1 9 0 “tw://bible.?id=58.11.40|AUTODETECT|” Heb. 11:40) 1 1 -1 9 0 “tw://bible.?id=2.32.32|AUTODETECT|” ). The names of all God s people are written in the same book of life. There are not two of those books: one for the old and one for the new dispensation; there is only one 7 1 -1 9 0 “tw://bible.?id=2.32.32|AUTODETECT|” Exod. 32:32) 1 1 -1 9 0 “tw://bible.?id=2.32.33|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=2.32.33|AUTODETECT|”
9. 1 1 -1 9 0 “tw://bible.?id=19.69.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.69.28|AUTODETECT|” Ps. 69:28) 1 1 -1 9 0 “tw://bible.?id=27.12.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=27.12.1|AUTODETECT|” Dan. 12:1) 1 1 -1 9 0 “tw://bible.?id=39.3.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=39.3.16|AUTODETECT|” Mal. 3:16) 1 1 -1 9 0 “tw://bible.?id=39.3.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=39.3.17|AUTODETECT|”
10. 1 1 -1 9 0 “tw://bible.?id=42.10.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.10.20|AUTODETECT|” Luke 10:20) 1 1 -1 9 0 “tw://bible.?id=50.4.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.4.3|AUTODETECT|” Phil. 4:3) 1 1 -1 9 0 “tw://bible.?id=66.3.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.3.5|AUTODETECT|” Rev. 3:5) 1 1 -1 9 0 “tw://bible.?id=66.13.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.13.8|AUTODETECT|” 13:8) 1 1 -1 9 0 “tw://bible.?id=66.17.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.17.8|AUTODETECT|” 17:8) 1 1 -1 9 0 “tw://bible.?id=66.17.15|AUTODETECT|” , 20:12, ) 7 1 -1 9 0 “tw://bible.?id=66.17.15|AUTODETECT|”
11. 1 1 -1 9 0 “tw://bible.?id=66.21.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.21.27|AUTODETECT|” 21:27) 1 1 -1 9 0 “tw://bible.?id=66.22.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.22.19|AUTODETECT|” 22:19) 1 1 -1 9 0 “tw://bible.?id=45.8.29|AUTODETECT|” ). All are foreknown, foreordained, called, justified (by faith), and glorified 7 1 -1 9 0 “tw://bible.?id=45.8.29|AUTODETECT|” Rom. 8:29) 1 1 -1 9 0 “tw://bible.?id=45.8.30|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.8.30|AUTODETECT|”
12. 1 1 -1 9 0 “tw://bible.?id=66.12.12|AUTODETECT|” ). All partake and will partake of the glories of Jerusalem the Golden, the city on whose gates are written the names of the twelve tribes of the children of Israel, and on whose foundation stones are engraved the twelve names of the twelve apostles of the Lamb 7 1 -1 9 0 “tw://bible.?id=66.12.12|AUTODETECT|” Rev. 12:12) 1 1 -1 9 0 “tw://bible.?id=66.12.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.12.14|AUTODETECT|”
13. 1 1 -1 9 0 “tw://bible.?id=43.10.16|AUTODETECT|” ). Cf. ) 7 1 -1 9 0 “tw://bible.?id=43.10.16|AUTODETECT|” John 10:16) 1 1 -1 9 0 “tw://bible.?id=43.17.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.17.11|AUTODETECT|” 17:11) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=48.3.29|AUTODETECT|” Once this is understood the Bible becomes a living book, for we begin to realize that when God says to Abraham, Fear not & I am your shield and your exceeding great reward & your God, he is speaking also to us. This central��92�� promise concerns all believers of both dispensations, for all those that are of faith are Abraham s children and heirs 7 1 -1 9 0 “tw://bible.?id=48.3.29|AUTODETECT|” Gal. 3:29) 1 1 -1 9 0 “tw://bible.?id=45.4.22-45.4.24|AUTODETECT|” ). No clearer language could have been used than that which is found in ) 7 1 -1 9 0 “tw://bible.?id=45.4.22-45.4.24|AUTODETECT|” Rom. 4:22 24) 1 1 -1 9 0 0 . There Paul, having again made mention of the fact that Abraham s faith was reckoned to him for righteousness, adds, But not for his sake alone was it written that it was reckoned to him, but for our sake also. ) 1 1 2 8 0 “tw://bible.*?id=5.27.26|AUTODETECT|”

10. Having shown that righteousness comes by way of faith, Paul now expresses this same truth negatively. What he states in verse 10 ff. may therefore be considered a corollary of the thought expressed in verses 6 9. Moreover, his attack against the false doctrine of the Judaizers, by which the Galatians were being influenced, thus increases in intensity and directness. It develops into a head-on collision: For as many as rely on law-works are under a curse; for it is written: Cursed (is) everyone who does not continue in all the things that are written in the book of the law, to do them. This is a modified quotation from ) 7 1 -1 9 0 “tw://bible.?id=5.27.26|AUTODETECT|” Deut. 27:26) 1 1 -1 9 0 “tw://bible.?id=48.3.13|AUTODETECT|” , which, according to the Hebrew reads: Cursed (is) he who does not confirm the words of this law, to do them. In the Old Testament these words form the conclusion of the chapter that contains the curses the were to be pronounced front Mt. Ebal after the children of Israel would have passed over the Jordan. Now the curse which the law here pronounces is very real. Unless this be granted ) 7 1 -1 9 0 “tw://bible.?id=48.3.13|AUTODETECT|” Gal. 3:13) 1 1 -1 9 0 0 will be meaningless. Nevertheless, it is a fact, often ignored, that in Deuteronomy not only the blessing which was to be shouted from Mt. Gerizim but also the curse occurs in a setting of love, the idea being that by means of proclamation of this blessing and curse Israel, tenderly addressed as the people of Jehovah thy God, shall live a consecrated life to the glory of their merciful Deliverer. Paul s intentional departure from the Hebrew text when he writes, the book of the law may have been occasioned by his desire to emphasize the thought that the entire law, with all its precepts, considered as a unity, is meant. His reference to everyone and to all the things reminds one of the LXX rendering: Cursed (is) every man who does not continue in all the words of this law, to do them. But these changes are not of an essential nature.) 1 1 2 8 0 “tw://bible.?id=48.3.13|AUTODETECT|” Now what was really the purpose of God s law? God gave his law in order that man, by nature a child of wrath, and thus lying under the curse 7 1 -1 9 0 “tw://bible.?id=48.3.13|AUTODETECT|” Gal. 3:13) 1 1 -1 9 0 “tw://bible.?id=5.27.26|AUTODETECT|” ), as definitely declared in ) 7 1 -1 9 0 “tw://bible.?id=5.27.26|AUTODETECT|” Deut. 27:26) 1 1 -1 9 0 “tw://bible.?id=43.3.36|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.3.36|AUTODETECT|” John 3:36) 1 1 -1 9 0 “tw://bible.?id=49.3.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.3.2|AUTODETECT|” Eph. 3:2) 1 1 -1 9 0 “tw://bible.?id=3.19.2|AUTODETECT|” , might be reminded not only of his unchanged obligation to live in perfect harmony with this law 7 1 -1 9 0 “tw://bible.?id=3.19.2|AUTODETECT|” Lev. 19:2) 1 1 -1 9 0 “tw://bible.?id=45.7.24|AUTODETECT|” ) but also of his total inability to fulfil this obligation 7 1 -1 9 0 “tw://bible.?id=45.7.24|AUTODETECT|” Rom. 7:24) 1 1 -1 9 0 “tw://bible.?id=48.3.24|AUTODETECT|” ).��93�� Thus this law would serve as a custodian to conduct the sinner to Christ 7 1 -1 9 0 “tw://bible.?id=48.3.24|AUTODETECT|” Gal. 3:24) 1 1 -1 9 0 “tw://bible.?id=45.7.25|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=45.7.25|AUTODETECT|” Rom. 7:25) 1 1 -1 9 0 “tw://bible.?id=48.5.13|AUTODETECT|” ), in order that, having been saved by grace, he might, in principle, live the life of gratitude. That life is one of freedom in harmony with God s law 7 1 -1 9 0 “tw://bible.?id=48.5.13|AUTODETECT|” Gal. 5:13) 1 1 -1 9 0 “tw://bible.?id=48.5.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=48.5.14|AUTODETECT|”

14. 1 1 -1 9 0 “tw://bible.?id=5.27.26|AUTODETECT|” ). However, the Judaizers were perverting this true purpose of the law. They were relying on law-works as a means of salvation. On that basis they would fail forever, and ) 7 1 -1 9 0 “tw://bible.?id=5.27.26|AUTODETECT|” Deut. 27:26) 1 1 -1 9 0 “tw://bible.?id=45.4.15|AUTODETECT|” , when interpreted in that framework, pronounced God s heavy and unmitigated curse upon them; yes, curse,��94�� not blessing. The law condemns, works wrath 7 1 -1 9 0 “tw://bible.?id=45.4.15|AUTODETECT|” Rom. 4:15) 1 1 -1 9 0 “tw://bible.?id=45.5.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.5.16|AUTODETECT|” 5:16) 1 1 -1 9 0 “tw://bible.?id=45.5.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.5.18|AUTODETECT|”
15. 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.*?id=45.8.3|AUTODETECT|”

11. The fact that the opponents were diverting the law from its true purpose and that this attempt was bound to result in tragic failure is brought out clearly, as Paul continues: Now it is evident that by law no one is justified before God, for The righteous shall live by faith. ��95�� The law has no power to subdue man s sinful tendencies. It cannot destroy the power of sin within man 7 1 -1 9 0 “tw://bible.?id=45.8.3|AUTODETECT|” Rom. 8:3) 1 1 -1 9 0 “tw://bible.?id=50.4.7|AUTODETECT|” ). How then can a sinner ever attain to the ultimate blessing of being righteous in the sight of God? How can that true, rich, full life in which man is at peace with his Maker, and abides in sweet communion with him, ever be reached? The answer, which holds for both dispensations, the old and the new, and for people of every race or nationality, whether Gentile or Jew, is this: The righteous shall live by faith. It is the man who has placed his entire confidence in God, trusting him implicitly, and accepting with gladness of heart the gracious provision which that merciful Father has made for his salvation, it is he, he alone, who shall live. This living consists in such things as: a. enjoying the peace of God which passes all understanding 7 1 -1 9 0 “tw://bible.?id=50.4.7|AUTODETECT|” Phil. 4:7) 1 1 -1 9 0 “tw://bible.?id=45.5.1|AUTODETECT|” ), in the knowledge that in the sight of God s holy majesty the believer is righteous 7 1 -1 9 0 “tw://bible.?id=45.5.1|AUTODETECT|” Rom. 5:1) 1 1 -1 9 0 “tw://bible.?id=45.8.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.8.15|AUTODETECT|” 8:15) 1 1 -1 9 0 “tw://bible.?id=43.17.3|AUTODETECT|” ); b. having fellowship with God in Christ 7 1 -1 9 0 “tw://bible.?id=43.17.3|AUTODETECT|” John 17:3) 1 1 -1 9 0 “tw://bible.?id=60.1.8|AUTODETECT|” ); c. rejoicing greatly with joy unspeakable and full of glory 7 1 -1 9 0 “tw://bible.?id=60.1.8|AUTODETECT|” I Peter 1:8) 1 1 -1 9 0 “tw://bible.?id=47.3.18|AUTODETECT|” ); d. being transformed into the image of the Lord from glory to glory 7 1 -1 9 0 “tw://bible.?id=47.3.18|AUTODETECT|” II Cor. 3:18) 1 1 -1 9 0 “tw://bible.?id=52.3.8|AUTODETECT|” ); and e., last but not least, striving to be a spiritual blessing to others to the glory of God 7 1 -1 9 0 “tw://bible.?id=52.3.8|AUTODETECT|” I Thess. 3:8) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=35.2.4|AUTODETECT|” Now if the Judaizers had only paid more attention to the Word of God and had accepted it, they would have known that not by trusting in his own reasoning or in his own accomplishments but by faith the righteous man attains to this bliss of living. This had been clearly stated by Habakkuk the prophet 7 1 -1 9 0 “tw://bible.*?id=35.2.4|AUTODETECT|” Hab. 2:4) 1 1 -1 9 0 0 ). That man of God appeared upon the scene of history during the reign of wicked Jehoiakim (608 597 b.c.). The words The righteous shall live by his faith may even be considered the theme of Habakkuk s prophecy. The divisions then would be: I. Faith tested: the prophet s questions and Jehovah s answers (chapters 1 and 2), and II. Faith strengthened by a vision shown in answer to the prophet s prayer.

What bothered Habakkuk was that it seemed as if wicked men were getting away with their wickedness. Jehovah apparently tolerated such evils as the exploitation of the needy, strife, contention, violence, etc. So the prophet begins to ask questions. He addresses these questions to Jehovah. He complains, objects, and waits for an answer. Habakkuk s first question amounted to this, Why does Jehovah allow the wicked in Judah to oppress the righteous?

Jehovah answers, Evil-doers will be punished. The Chaldeans (Babylonians) are coming. But this answer does not quite satisfy the prophet. So he asks another one, which was tantamount to this: Why does Jehovah allow the Chaldeans to punish the Jews, who, at least are more righteous than these foreigners? The prophet stations himself upon his watch-tower and awaits an answer. The answer arrives: The Chaldeans, too, will be punished.

In fact all sinners will be punished & but the righteous shall live by his faith. It is his duty and privilege to trust, and to do this even then when he is not able to figure out the justice of Jehovah s doings. In this humble trust and quiet confidence he shall truly live.) 1 2 2 8 0 0 But Jehovah does more than merely tell the prophet that he must exercise faith. He also strengthens that faith by means of a marvelous, progressive vision. Habakkuk sees the symbol of Jehovah s presence, descending from Mt. Paran. Having descended he stands firm and shakes the earth. The tent-hangings of Cushan and Midian are trembling and are being torn to shreds.

One question worries the prophet: Upon whom is Jehovah s wrath going to fall? Merely upon the realm of nature? Upon Judah perhaps? Finally, the answer arrives: Jehovah destroys the Chaldeans and delivers his people.) So fearful and terrifying had been the appearance of Jehovah, so alarming the sound of the tempest, of crumbling mountains, etc., that the prophet is trembling in every part of his body. Nevertheless, having witnessed that Jehovah had descended for the defense of his own people, Habakkuk no longer questions the ways of God s providence. From now on he waits quietly.

He expresses his feelings in a beautiful Psalm of Trust: For though the fig-tree shall not flourish.& Yet I will rejoice in Jehovah, I will joy in the God of my salvation. ) 1 1 2 8 0 “tw://bible.?id=1.15.6|AUTODETECT|” In this case, too, as with the quotation from the story of Abraham 7 1 -1 9 0 “tw://bible.?id=1.15.6|AUTODETECT|” Gen. 15:6) 1 1 -1 9 0 “tw://bible.?id=48.3.6|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=48.3.6|AUTODETECT|” Gal. 3:6) 1 1 -1 9 0 “tw://bible.*?id=23.30.15|AUTODETECT|” ), I beg to differ from those who think that Paul s appeal to an Old Testament passage in his battle with the Judaizers is far-fetched. These interpreters seem to see little if any connection between the faith versus law-works controversy of Paul s day and the faith versus Chaldean self-confidence contrast described in Habakkuk s prophecy. It is an error, however, to restrict the latter contrast so narrowly. A rapid review of the contents of the Old testament book has certainly shown that the quiet confidence which Jehovah so patiently teaches his servant is contrasted also perhaps especially with the prophet s own tendency to question the ways of God s providence. Fact is that the sinner is beset with enemies: the accusing voice of conscience, the doubting mind, etc. He must have peace.

How will he obtain it? The Judaizers answer: by trusting in his own works (circumcision, etc.). Habakkuk, before he had fully learned the lesson which God was teaching him, gives evidence of answering: by trusting in his own reason. That is why it was so difficult for him to harmonize the events that were happening in Judah with the existence of a holy God. That is why he had asked so many questions. But Habakkuk learned his lesson.

When he sat down to write his prophecy he had learned it thoroughly, and gave an account of the experience through which he had passed. But whether a person trusts in his own works or in his own reason, in either case is he not trusting in flesh ? As I see it, therefore, to clinch his argument Paul could not have chosen a better prophecy from which to quote than that of Habakkuk. The passage fits the situation exactly! In every age it remains true that The righteous shall live by faith. In quietness and confidence shall be your strength 7 1 -1 9 0 “tw://bible.*?id=23.30.15|AUTODETECT|” Isa. 30:15) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 12. Continued: But the law does not belong to faith; on the contrary, He who does them shall live by them. In its own setting the included quotation from the book of Leviticus (18:5) is beautiful and comforting. It is introduced as follows: Speak to the children of Israel and say to them, I am Jehovah your God (verse 2). This encouraging assurance is repeated in verse 4, and is followed by You must therefore keep my statutes and my ordinances; which, if a man do, he shall live by them: I am Jehovah (verse 5). In summary this means: As your sovereign God I have a right to order you to keep my statutes, and as your faithful and loving God I will help and strengthen you to observe these statutes out of gratitude.

So interpreted, observing God s law is the believer s joy. Did not the Psalmist exclaim: O how I love thy law! It is my meditation all the day ?) 1 1 2 8 0 “tw://bible.*?id=48.3.10|AUTODETECT|”

However, when one begins to rely on law-works 7 1 -1 9 0 “tw://bible.*?id=48.3.10|AUTODETECT|”

Gal. 3:10) 1 1 -1 9 0 “tw://bible.*?id=56.3.4|AUTODETECT|”

), as if such obedience to law amounts to a ticket of admission into the kingdom of heaven and that, after all, is the context here in Galatians he should bear in mind that, so conceived, law is the very opposite of faith. The two cannot be combined. Leaning on law means leaning on self. Exercising faith means leaning on Christ. As avenues by which men attempt to obtain salvation the two simply do not mix. They are thoroughly antagonistic. Paul himself supplies the best commentary: But when the kindness of God our Savior and his love toward man appeared, he saved us, not by virtue of works which we ourselves had performed in a (state of) righteousness, but according to his mercy through the washing of regeneration and renewing by the Holy Spirit 7 1 -1 9 0 “tw://bible.*?id=56.3.4|AUTODETECT|”

Titus 3:4) 1 1 -1 9 0 “tw://bible.*?id=56.3.5|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=56.3.5|AUTODETECT|”

5) 1 1 -1 9 0 “tw://bible.*?id=43.1.17|AUTODETECT|”

). Cf. ) 7 1 -1 9 0 “tw://bible.*?id=43.1.17|AUTODETECT|”

John 1:17) 1 1 -1 9 0 “tw://bible.*?id=3.18.5|AUTODETECT|”

. Those who expect to be justified by observing all the statutes and ordinances of the law should remember that He who does them shall live by them. They are even more foolish than those who imagine that they can quench their thirst by drinking salt water. ) 7 1 -1 9 0 “tw://bible.*?id=3.18.5|AUTODETECT|”

Lev. 18:5) 1 1 -1 9 0 0

now becomes their accuser, but that is their fault!) 1 1 2 8 0 “tw://bible.*?id=1.2.17|AUTODETECT|”

13. The penitent sinner does not need to despair, however. To be sure, he is by nature under the curse of the law, as has been indicated. From this pitiable situation he is unable to deliver himself. But God has provided the remedy: Christ redeemed us Gentiles as well as Jews (see verse 14) from the curse of the law, having become a curse for us. Christ purchased us free from the curse of the law. He bought us back��96�� from the sentence of condemnation which the law pronounced on us and from the punishment of eternal death which it exacted 7 1 -1 9 0 “tw://bible.*?id=1.2.17|AUTODETECT|”

Gen. 2:17) 1 1 -1 9 0 “tw://bible.*?id=5.30.15|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=5.30.15|AUTODETECT|”

Deut. 30:15) 1 1 -1 9 0 “tw://bible.*?id=5.30.19|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=5.30.19|AUTODETECT|”

19) 1 1 -1 9 0 “tw://bible.*?id=43.3.36|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=43.3.36|AUTODETECT|”

John 3:36) 1 1 -1 9 0 “tw://bible.*?id=45.5.12|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=45.5.12|AUTODETECT|”

Rom. 5:12) 1 1 -1 9 0 “tw://bible.*?id=45.8.1|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=45.8.1|AUTODETECT|”

8:1) 1 1 -1 9 0 “tw://bible.*?id=49.2.3|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=49.2.3|AUTODETECT|”

Eph. 2:3) 1 1 -1 9 0 “tw://bible.*?id=2.21.30|AUTODETECT|”

). He rescued us by the payment of a ransom 7 1 -1 9 0 “tw://bible.*?id=2.21.30|AUTODETECT|”

Exod. 21:30) 1 1 -1 9 0 “tw://bible.*?id=46.6.20|AUTODETECT|”

), the ransom price being his own precious blood 7 1 -1 9 0 “tw://bible.*?id=46.6.20|AUTODETECT|”

I Cor. 6:20) 1 1 -1 9 0 “tw://bible.*?id=46.7.23|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=46.7.23|AUTODETECT|”

7:23) 1 1 -1 9 0 “tw://bible.*?id=66.5.9|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=66.5.9|AUTODETECT|”

Rev. 5:9) 1 1 -1 9 0 “tw://bible.*?id=60.1.18|AUTODETECT|”

; cf. ) 7 1 -1 9 0 “tw://bible.*?id=60.1.18|AUTODETECT|”

I Peter 1:18) 1 1 -1 9 0 “tw://bible.*?id=60.1.19|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=60.1.19|AUTODETECT|”

19) 1 1 -1 9 0 0

). He became a curse that is, an accursed one for us.) 1 1 2 8 0 “tw://bible.*?id=46.12.3|AUTODETECT|”

It is, indeed, difficult to conceive of the majestic Christ as being accursed. What! Jesus anathema? In the face of ) 7 1 -1 9 0 “tw://bible.*?id=46.12.3|AUTODETECT|”

I Cor. 12:3) 1 1 -1 9 0 “tw://bible.*?id=23.53.9|AUTODETECT|”

how would one dare to say that? This becomes all the more a problem when we consider that we generally and rightly associate the curse with sin, and Christ had no sin 7 1 -1 9 0 “tw://bible.*?id=23.53.9|AUTODETECT|”

Isa. 53:9) 1 1 -1 9 0 “tw://bible.*?id=43.8.46|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=43.8.46|AUTODETECT|”

John 8:46) 1 1 -1 9 0 “tw://bible.*?id=47.5.21|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=47.5.21|AUTODETECT|”

II Cor. 5:21) 1 1 -1 9 0 “tw://bible.*?id=60.2.22|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=60.2.22|AUTODETECT|”

I Peter 2:22) 1 1 -1 9 0 “tw://bible.*?id=23.53.6|AUTODETECT|”

). The only solution is the one supplied by the beautiful words of ) 7 1 -1 9 0 “tw://bible.*?id=23.53.6|AUTODETECT|”

Isa. 53:6) 1 1 -1 9 0 “tw://bible.*?id=47.5.21|AUTODETECT|”

Jehovah laid on him the iniquity of us all ; cf. also verses 10 12. Christ s curse-bearing, then, was vicarious: Him who knew no sin he made to be sin for our sake, in order that in him we might become the righteousness of God 7 1 -1 9 0 “tw://bible.?id=47.5.21|AUTODETECT|” II Cor. 5:21) 1 1 -1 9 0 “tw://bible.?id=48.3.13|AUTODETECT|” ). This eminently scriptural truth of Christ s substitutionary atonement is being denied by ever so many people. It has been called butchershop theology. Nevertheless, not only is it taught here in ) 7 1 -1 9 0 “tw://bible.?id=48.3.13|AUTODETECT|” Gal. 3:13) 1 1 -1 9 0 “tw://bible.?id=2.12.13|AUTODETECT|” in unmistakable language��97�� but it is the doctrine of Scripture throughout 7 1 -1 9 0 “tw://bible.?id=2.12.13|AUTODETECT|” Exod. 12:13) 1 1 -1 9 0 “tw://bible.?id=3.1.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=3.1.4|AUTODETECT|” Lev. 1:4) 1 1 -1 9 0 “tw://bible.?id=3.16.20-3.16.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=3.16.20-3.16.22|AUTODETECT|” 16:20 22) 1 1 -1 9 0 “tw://bible.?id=3.17.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=3.17.11|AUTODETECT|” 17:11) 1 1 -1 9 0 “tw://bible.?id=19.40.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.40.6|AUTODETECT|” Ps. 40:6) 1 1 -1 9 0 “tw://bible.?id=19.40.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=19.40.7|AUTODETECT|”

7. 1 1 -1 9 0 “tw://bible.?id=19.49.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.49.7|AUTODETECT|” 49:7) 1 1 -1 9 0 “tw://bible.?id=19.49.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=19.49.8|AUTODETECT|”
8. 1 1 -1 9 0 “tw://bible.?id=23.53.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.53.0|AUTODETECT|” Isa. 53) 1 1 -1 9 0 “tw://bible.?id=38.13.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=38.13.1|AUTODETECT|” Zech. 13:1) 1 1 -1 9 0 “tw://bible.?id=40.20.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.20.28|AUTODETECT|” Matt. 20:28) 1 1 -1 9 0 “tw://bible.?id=40.26.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.26.27|AUTODETECT|” 26:27) 1 1 -1 9 0 “tw://bible.?id=40.26.28|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.26.28|AUTODETECT|”
9. 1 1 -1 9 0 “tw://bible.?id=41.10.45|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.10.45|AUTODETECT|” Mark 10:45) 1 1 -1 9 0 “tw://bible.?id=42.22.14-42.22.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.22.14-42.22.23|AUTODETECT|” Luke 22:14 23) 1 1 -1 9 0 “tw://bible.?id=43.1.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.1.29|AUTODETECT|” John 1:29) 1 1 -1 9 0 “tw://bible.?id=43.10.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.10.11|AUTODETECT|” 10:11) 1 1 -1 9 0 “tw://bible.?id=43.10.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.10.14|AUTODETECT|”
10. 1 1 -1 9 0 “tw://bible.?id=44.20.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.20.28|AUTODETECT|” Acts 20:28) 1 1 -1 9 0 “tw://bible.?id=45.3.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.3.24|AUTODETECT|” Rom. 3:24) 1 1 -1 9 0 “tw://bible.?id=45.3.25|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.3.25|AUTODETECT|”
11. 1 1 -1 9 0 “tw://bible.?id=45.8.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.8.3|AUTODETECT|” 8:3) 1 1 -1 9 0 “tw://bible.?id=45.8.4|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.8.4|AUTODETECT|”
12. 1 1 -1 9 0 “tw://bible.?id=46.6.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.6.20|AUTODETECT|” I Cor. 6:20) 1 1 -1 9 0 “tw://bible.?id=46.7.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.7.23|AUTODETECT|” 7:23) 1 1 -1 9 0 “tw://bible.?id=47.5.18-47.5.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.5.18-47.5.21|AUTODETECT|” II Cor. 5:18 21) 1 1 -1 9 0 “tw://bible.?id=48.1.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.1.4|AUTODETECT|” Gal. 1:4) 1 1 -1 9 0 “tw://bible.?id=48.2.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.2.20|AUTODETECT|” 2:20) 1 1 -1 9 0 “tw://bible.?id=49.1.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.1.7|AUTODETECT|” Eph. 1:7) 1 1 -1 9 0 “tw://bible.?id=49.2.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.2.16|AUTODETECT|” 2:16) 1 1 -1 9 0 “tw://bible.?id=51.1.19-51.1.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.1.19-51.1.23|AUTODETECT|” Col. 1:19 23) 1 1 -1 9 0 “tw://bible.?id=58.9.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.9.22|AUTODETECT|” Heb. 9:22) 1 1 -1 9 0 “tw://bible.?id=58.9.28|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=58.9.28|AUTODETECT|”
13. 1 1 -1 9 0 “tw://bible.?id=60.1.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.1.18|AUTODETECT|” I Peter 1:18) 1 1 -1 9 0 “tw://bible.?id=60.1.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=60.1.19|AUTODETECT|”
14. 1 1 -1 9 0 “tw://bible.?id=60.2.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.2.24|AUTODETECT|” 2:24) 1 1 -1 9 0 “tw://bible.?id=60.3.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.3.18|AUTODETECT|” 3:18) 1 1 -1 9 0 “tw://bible.?id=62.1.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.1.7|AUTODETECT|” I John 1:7) 1 1 -1 9 0 “tw://bible.?id=62.2.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.2.2|AUTODETECT|” 2:2) 1 1 -1 9 0 “tw://bible.?id=62.4.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.4.10|AUTODETECT|” 4:10) 1 1 -1 9 0 “tw://bible.?id=66.5.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.5.9|AUTODETECT|” Rev. 5:9) 1 1 -1 9 0 “tw://bible.?id=66.7.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.7.14|AUTODETECT|” 7:14) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=5.21.23|AUTODETECT|” In support of the idea that Christ became a curse for us Paul appeals to ) 7 1 -1 9 0 “tw://bible.?id=5.21.23|AUTODETECT|” Deut. 21:23) 1 1 -1 9 0 “tw://bible.?id=40.27.46|AUTODETECT|” : for it is written, Cursed is everyone who is hanging on a tree. In its Old Testament context, however, that passage does not refer to death by crucifixion, which was not known among the Israelites as a mode of capital punishment. It refers, instead, to the custom according to which after a wrong-doer had been executed, his dead body was nailed to a post or tree. But if, in the sight of God, the hanging of a dead body was a curse, how much more would not the slow, painful, and shameful death by crucifixion of a living person be a curse, especially when that dying one was experiencing anguish beyond the power of description! See ) 7 1 -1 9 0 “tw://bible.?id=40.27.46|AUTODETECT|” Matt. 27:46) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.*?id=44.1.4|AUTODETECT|”

14. The curse having thus been borne and lifted off our shoulders, the blessing can now flow forth: in order that the blessing of Abraham might come to the Gentiles in Jesus Christ, in order that we might receive the promised Spirit through faith. The two purpose clauses are co-ordinate. They cover the same ground, the second explaining the first. Among all the priceless gems sparkling in the crown of Abraham s blessing (the blessing he received) this surely was one of the most precious, namely, that through him more precisely through his seed, the Messiah a countless multitude of people was to be blessed. Through Christ and his Spirit 7 1 -1 9 0 “tw://bible.?id=44.1.4|AUTODETECT|” Acts 1:4) 1 1 -1 9 0 “tw://bible.?id=44.1.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=44.1.5|AUTODETECT|”

5. 1 1 -1 9 0 “tw://bible.?id=49.1.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.1.13|AUTODETECT|” Eph. 1:13) 1 1 -1 9 0 “tw://bible.?id=26.47.3-26.47.5|AUTODETECT|” ) the river of grace 7 1 -1 9 0 “tw://bible.?id=26.47.3-26.47.5|AUTODETECT|” Ezek. 47:3 5) 1 1 -1 9 0 “tw://bible.?id=19.46.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.46.4|AUTODETECT|” Ps. 46:4) 1 1 -1 9 0 “tw://bible.?id=66.22.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.22.1|AUTODETECT|” Rev. 22:1) 1 1 -1 9 0 “tw://bible.?id=66.22.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.22.2|AUTODETECT|”
6. 1 1 -1 9 0 0 ), full, flowing, freshening, fructifying, and free, would continue on and on, blessing first the Jews but subsequently men of every race, Gentiles as well as Jews. And to receive this blessing, namely, the realization of the promise, I will be your God, all that is necessary is faith, confidence in Christ Crucified, for it is at Calvary that the fires of Gods wrath have spent all their fury, and believers of every tribe and tongue and people and nation are therefore perfectly safe!) 1 15 2 8 0 0 Chapter 3) Verses 15 29) Theme: The Gospel of Justification by Faith apart from Law-works Defended against Its Detractors) II. Its Vindication: both Scripture i.e., the Old Testament and life (experience, past history) bear testimony to its truth) C. This promise or convenant is superior to the law, for the latter reached us through mediation, the former came directly from God, and is still in force. The law, which came later, far from annulling the promise, serves it, by revealing our sinfulness and leading us to Christ. All who belong to Christ are Abraham s seed, heirs according to promise.) ) 3:15 29) C. The superiority of the promise over the law) 15 Brothers, I speak from a human standpoint: even a human testament, once ratified, no one sets aside or amplifies. 16 Now to Abraham were the promises spoken, and to his seed.

He does not say, And to the seeds, as (referring) to many, but as (referring) to one, And to your seed, which is Christ. 17 Now this is what I mean: a covenant that has been ratified by God, the law, which came into existence four hundred thirty years afterward, does not annul so as to make the promise ineffective. 18 For if the inheritance (is) due to law, it (is) no longer due to promise; but to Abraham it was through a promise that God graciously granted it.) 19 Why then the law? By reason of the transgressions it was added, until the seed should come to whom the promise had been made, having been ordained through angels by the agency of an intermediary. 20 Now the intermediary does not represent (just) one party, but God is one.) 21 (Is) the law then contrary to the promises of God? By no means. For if a law had been given that was able to impart life, then indeed righteousness would have come by law. 22 But Scripture has locked up the whole world under (the power of) sin, in order that as a result of faith in Jesus Christ the promise might be given to those who believe.) 23 Now before this faith came, we were kept in custody under law, being locked up with a view to the faith that was to be revealed. 24 So the law became our custodian (to conduct us) to Christ, that by faith we might be justified. 25 But now that this faith has come we are no longer under a custodian.) 26 For you are all sons of God, through faith, in Christ Jesus. 27 For as many of you as were baptized into (union with) Christ have put on Christ. 28 There can be neither Jew nor Greek; there can be neither slave nor freeman; there can be no male and female; for you are all one in Christ Jesus. 29 And if you belong to Christ, then you are Abraham s seed, heirs according to promise.) ) The promise is superior to the law because it was earlier. Moreover, being in the nature of a testament, already ratified and in force, this promise or covenant could not be set aside by the law which came so much later (verses 15 18). Besides, the promise came to Abraham directly; the law was given to Israel indirectly, by mediation (verses 19, 20).

For both of these reasons the promise is superior to the law. The Galatians should remember this and repent of their error of listening to the Judaizers who exalt the law above the promise.) 1 1 2 8 0 “tw://bible.*?id=47.1.20|AUTODETECT|” 15. Paul writes: Brothers, I speak from a human standpoint. He is taking his illustration from human life so that the Galatians may understand all the better that those to whom they have been lending a listening ear are false guides. Jesus also often made use of earthly stories (parables) to illustrate heavenly realities. Note that Paul calls the Galatians brothers. This shows that when he exclaimed O foolish Galatians he was scolding them as a father or mother rebukes an erring son who is the object of tender love (cf. 4:19, 20).

Continued: even a human testament, once ratified, no one sets aside or amplifies. It is a matter of common knowledge that among men a last will or testament, legally ratified, cannot be nullified. Nor can it be amplified: not a single codicil can be added to it. Then would not this be true all the more with respect to the covenant-promise which the immutable Jehovah made to Abraham and his seed? Was not this covenant in the nature of a testament?��98�� Was it not re-affirmed to Isaac, Jacob, etc.? Did it not begin to go into effect immediately, namely, when Abraham believed God, and it was reckoned to him for righteousness ?

Surely, when God s will or testament has been thus decreed and ratified it cannot be set aside or changed. This logical deduction, already implied here in verse 15, is going to be clearly expressed in verse 17. However, the inviolability and immutability of God s promise will become all the more evident when it is understood first of all that, in the final analysis, it is a promise that concerns not physical Israel but Christ together with those who are in him, for all the promises of God find their Yes in him 7 1 -1 9 0 “tw://bible.?id=47.1.20|AUTODETECT|” II Cor. 1:20) 1 1 -1 9 0 “tw://bible.?id=49.1.3|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=49.1.3|AUTODETECT|” Eph. 1:3) 1 1 -1 9 0 “tw://bible.?id=1.15.5|AUTODETECT|” ). If this be understood it will be seen that the words which now follow are not really a parenthesis but part of the argument: 16. Now to Abraham were the promises spoken, and to his seed. He does not say, And to the seeds, as (referring) to many, but as (referring) to one, And to your seed, which is Christ. Is this argument a bit of rabbinical casuistry, ingenious perhaps but unconvincing? Does not Paul know that even in Hebrew the word seed is a collective noun, so that no plural is needed to indicate more than one? See ) 7 1 -1 9 0 “tw://bible.?id=1.15.5|AUTODETECT|” Gen. 15:5) 1 1 -1 9 0 “tw://bible.?id=1.16.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.16.10|AUTODETECT|” 16:10) 1 1 -1 9 0 “tw://bible.?id=1.22.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.22.17|AUTODETECT|” 22:17) 1 1 -1 9 0 “tw://bible.?id=1.46.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.46.6|AUTODETECT|” 46:6) 1 1 -1 9 0 “tw://bible.?id=12.11.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=12.11.1|AUTODETECT|” II Kings 11:1) 1 1 -1 9 0 “tw://bible.?id=14.20.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=14.20.7|AUTODETECT|” II Chron. 20:7) 1 1 -1 9 0 “tw://bible.?id=39.2.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=39.2.15|AUTODETECT|” Mal. 2:15) 1 1 -1 9 0 “tw://bible.?id=40.22.24|AUTODETECT|” ; etc.��99�� And as to the Greek word for seed, namely, sperma, does the apostle not realize that this word also is a collective noun 7 1 -1 9 0 “tw://bible.?id=40.22.24|AUTODETECT|” Matt. 22:24) 1 1 -1 9 0 “tw://bible.?id=45.4.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.4.18|AUTODETECT|” Rom. 4:18) 1 1 -1 9 0 “tw://bible.?id=44.7.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.7.6|AUTODETECT|” Acts 7:6) 1 1 -1 9 0 “tw://bible.?id=47.11.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.11.22|AUTODETECT|” II Cor. 11:22) 1 1 -1 9 0 “tw://bible.?id=48.3.29|AUTODETECT|” ), so that spermata (seeds) would have been unnecessary in any case? Shall we say then that in arguing against rabbinical adversaries Paul was using rabbinical methods that belonged to the exegesis of that happily bygone day and age? How can Paul say that the singular seed indicates one person, namely, Christ, when in ) 7 1 -1 9 0 “tw://bible.?id=48.3.29|AUTODETECT|” Gal. 3:29) 1 1 -1 9 0 “tw://bible.?id=1.15.5|AUTODETECT|” he himself uses that very word in the singular as a collective noun which refers to all believers? Besides, did he not realize that the seed promised to Abraham would be as the stars in multitude 7 1 -1 9 0 “tw://bible.?id=1.15.5|AUTODETECT|” Gen. 15:5) 1 1 -1 9 0 “tw://bible.?id=1.22.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.22.17|AUTODETECT|” 22:17) 1 1 -1 9 0 0 )?) 1 1 2 8 0 0 As I see it, the answer is as follows:) 1 1 2 8 0 “tw://bible.?id=1.4.25|AUTODETECT|” (1) It is not true that the Hebrew word for seed always refers to more than one person. In ) 7 1 -1 9 0 “tw://bible.?id=1.4.25|AUTODETECT|” Gen. 4:25) 1 1 -1 9 0 “tw://bible.?id=9.1.11|AUTODETECT|” it refers to Seth, to him alone; in 21:13 to Ishmael; in ) 7 1 -1 9 0 “tw://bible.?id=9.1.11|AUTODETECT|” I Sam. 1:11) 1 1 -1 9 0 “tw://bible.?id=10.7.12|AUTODETECT|” to Samuel; in ) 7 1 -1 9 0 “tw://bible.?id=10.7.12|AUTODETECT|” II Sam. 7:12) 1 1 -1 9 0 “tw://bible.?id=13.17.11|AUTODETECT|” to Solomon as a type of Christ; so also in ) 7 1 -1 9 0 “tw://bible.?id=13.17.11|AUTODETECT|” I Chron. 17:11) 1 1 -1 9 0 “tw://bible.?id=48.3.16|AUTODETECT|” . And obviously see the context in each case the Greek equivalent sperma has a singular reference not only here in ) 7 1 -1 9 0 “tw://bible.?id=48.3.16|AUTODETECT|” Gal. 3:16) 1 1 -1 9 0 “tw://bible.?id=44.3.25|AUTODETECT|” but also in 3:19; ) 7 1 -1 9 0 “tw://bible.?id=44.3.25|AUTODETECT|” Acts 3:25) 1 1 -1 9 0 “tw://bible.?id=45.9.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.9.7|AUTODETECT|” Rom. 9:7) 1 1 -1 9 0 “tw://bible.?id=45.9.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.9.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=58.11.18|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=58.11.18|AUTODETECT|” Heb. 11:18) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=1.12.7|AUTODETECT|” (2) It should be readily admitted that Paul knew that both the Hebrew and the Greek word for seed (singular) often refer to more than one person. He knew that Abraham s seed would be as the stars in multitude. However, in keeping with the point which he is driving home, namely, that God promised salvation not to Abraham s physical descendants but to true believers, to them all (whether Jew or Gentile) and to them alone, he is saying that this great blessing is concentrated in one person, namely, Christ. It is in him, in him alone, that all these multitudes of believing Jews and Gentiles are blessed. It is in this sense that seed is singular, definitely not plural. It is true that the physical descendants of Abraham inherited the physical land of Canaan, according to God s promise 7 1 -1 9 0 “tw://bible.?id=1.12.7|AUTODETECT|” Gen. 12:7) 1 1 -1 9 0 “tw://bible.?id=1.13.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.13.15|AUTODETECT|” 13:15) 1 1 -1 9 0 “tw://bible.?id=1.15.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.15.18|AUTODETECT|” 15:18) 1 1 -1 9 0 “tw://bible.?id=1.17.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.17.8|AUTODETECT|” 17:8) 1 1 -1 9 0 “tw://bible.?id=1.24.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.24.7|AUTODETECT|” 24:7) 1 1 -1 9 0 “tw://bible.?id=58.11.8-58.11.16|AUTODETECT|” ), but even Abraham already knew that there was more to this promise than appeared on the surface. The promised country on earth was the type of the better country, the heavenly, reserved for believers in the Lord Jesus Christ, for them all and for them alone, as is beautifully stated in ) 7 1 -1 9 0 “tw://bible.?id=58.11.8-58.11.16|AUTODETECT|” Heb. 11:8 16) 1 1 -1 9 0 “tw://bible.?id=45.8.17|AUTODETECT|” . Now the one and only heir of that country is Christ, for he is the Son by nature. It is by his grace that believers, as children by adoption, are joint-heirs with him 7 1 -1 9 0 “tw://bible.?id=45.8.17|AUTODETECT|” Rom. 8:17) 1 1 -1 9 0 0 ). And as for the basic promise, expressed from the beginning in spiritual terms, the promise according to which God assures Abraham that he will be his God and that in Abraham s seed all the nations of the earth will be blessed (17:7; 22:18), is it not very obvious that this promise also, in its fulfilment, was centered exclusively in one person, namely, Christ? The many are blessed in the One!) 1 1 2 8 0 “tw://bible.?id=1.17.20|AUTODETECT|” (3) In promising these rich spiritual blessings God had from the very beginning turned Abraham s attention away from the plural to the singular, from seeds to seed: As for Ishmael, I have heard you & but I will establish my covenant with Isaac.& In Isaac shall your seed be called 7 1 -1 9 0 “tw://bible.?id=1.17.20|AUTODETECT|” Gen. 17:20) 1 1 -1 9 0 “tw://bible.?id=1.17.21|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.17.21|AUTODETECT|” 21) 1 1 -1 9 0 “tw://bible.?id=1.21.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.21.12|AUTODETECT|” 21:12) 1 1 -1 9 0 “tw://bible.?id=45.9.7|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=45.9.7|AUTODETECT|” Rom. 9:7) 1 1 -1 9 0 “tw://bible.?id=1.25.23|AUTODETECT|” ). Similarly, at a later time God made it very clear to Isaac and Rebekah that not in the line of Esau but in that of Jacob the promise would be continued 7 1 -1 9 0 “tw://bible.?id=1.25.23|AUTODETECT|” Gen. 25:23) 1 1 -1 9 0 “tw://bible.?id=1.27.27-1.27.29|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=1.27.27-1.27.29|AUTODETECT|” 27:27 29) 1 1 -1 9 0 “tw://bible.?id=48.3.16|AUTODETECT|” ). Accordingly, Paul s distinction here in ) 7 1 -1 9 0 “tw://bible.?id=48.3.16|AUTODETECT|” Gal. 3:16) 1 1 -1 9 0 0 between seeds and seed is based on the words which God himself addressed to the patriarchs.) 1 1 2 8 0 “tw://bible.?id=43.8.56|AUTODETECT|” (4) It appears to be clearly implied in such passages as ) 7 1 -1 9 0 “tw://bible.?id=43.8.56|AUTODETECT|” John 8:56) 1 1 -1 9 0 “tw://bible.?id=58.11.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.11.13|AUTODETECT|” Heb. 11:13) 1 1 -1 9 0 “tw://bible.?id=58.11.17-58.11.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=58.11.17-58.11.19|AUTODETECT|” 17 19) 1 1 -1 9 0 “tw://bible.?id=33.5.2|AUTODETECT|” that Abraham understood that Isaac would not himself be the Hope of mankind. He knew that Isaac s birth would pave the way for the coming of the real Messiah, the genuine seed, the One through whom God would bless all the nations. He was aware of the fact that the promised blessings would be concentrated in this one great person. At the time of Christ s birth even the highest court in Israel, the Sanhedrin, interpreted the prophecy of ) 7 1 -1 9 0 “tw://bible.?id=33.5.2|AUTODETECT|” Micah 5:2) 1 1 -1 9 0 “tw://bible.?id=40.2.4-40.2.6|AUTODETECT|” personally, that is, as referring to the birth of one definite person, Christ 7 1 -1 9 0 “tw://bible.?id=40.2.4-40.2.6|AUTODETECT|” Matt. 2:4 6) 1 1 -1 9 0 “tw://bible.?id=23.53.0|AUTODETECT|” ). Is not the personal interpretation of ) 7 1 -1 9 0 “tw://bible.?id=23.53.0|AUTODETECT|” Isa. 53) 1 1 -1 9 0 “tw://bible.?id=10.7.12|AUTODETECT|” Surely he has borne our griefs and carried our sorrows.& He was wounded for our transgressions, he was bruised for our iniquities, etc. better by far than the exclusively nationalistic? Were not Isaiah and Micah contemporaries? And can we not go back beyond these two prophets, and their Messianic utterances, to ) 7 1 -1 9 0 “tw://bible.?id=10.7.12|AUTODETECT|” II Sam. 7:12) 1 1 -1 9 0 “tw://bible.?id=10.7.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=10.7.13|AUTODETECT|” 13) 1 1 -1 9 0 “tw://bible.?id=1.49.10|AUTODETECT|” ? Does a reference to Solomon exhaust the meaning of the words, I will establish the throne of his kingdom forever ? Does not also that promise refer to one exalted person, one greater by far than Solomon? Does not the same thing apply to ) 7 1 -1 9 0 “tw://bible.?id=1.49.10|AUTODETECT|” Gen. 49:10) 1 1 -1 9 0 “tw://bible.?id=1.3.15|AUTODETECT|” ? And does not this series of promises, everyone of which refers ultimately to one definite person, a person who had not yet arrived but was eagerly awaited, finally point back to ) 7 1 -1 9 0 “tw://bible.?id=1.3.15|AUTODETECT|” Gen. 3:15) 1 1 -1 9 0 0 , which concerns the seed of the woman, the very culmination of God s promise not only to Adam but also to Abraham?) 1 1 2 8 0 “tw://bible.?id=1.3.15|AUTODETECT|” The words which, according to ) 7 1 -1 9 0 “tw://bible.*?id=1.3.15|AUTODETECT|” Gen. 3:15) 1 1 -1 9 0 0 , God addressed to the serpent that is, to Satan were as follows: And I will put enmity between you and the woman, and between your seed and her seed; he shall bruise your head, and you shall bruise his heel. Is it not probable that Abraham knew this prophecy? It refers to the woman s seed, and here, too, the primary reference would appear to be to one person, though a further collective reference is not thereby ruled out. Dr. G. Ch.

Aalders makes the following comment (my translation from the Dutch): There is more here than merely this, that man will gain the victory over the serpent.& In that serpent a definite personality is being addressed.& And if the enemy whose discomfiture is here announced must be a definite personality, then would it even be possible that the One who conquers him could be other than also a definite personality? Even the contrast head and heel suggests that the struggle will finally be fought between two contestants. Also the Hebrew demonstrative pronoun [that one or he] strongly suggests that the conqueror is to be regarded as one person. Having pointed out that this protevangelium does not exclude the reference to a collective interpretation of the concepts your seed and her seed, Aalders continues: But in the end the figure of the Mediator stands in the foreground, and this so much so that in the words in which the final struggle is described there is definite mention of only one person, who is indicated by this seed of the woman. The real struggle is won by no one else than by our Lord Jesus Christ (Korte Verklaring, Genesis, Vol. I, pp. 136 138).) 1 1 2 8 0 “tw://bible.?id=1.3.15|AUTODETECT|” As mentioned earlier, Abraham probably knew this prophecy. But more important is the fact that the Holy Spirit, who inspired Galatians as well as Genesis, knew what content he was pouring into ) 7 1 -1 9 0 “tw://bible.?id=1.3.15|AUTODETECT|” Gen. 3:15) 1 1 -1 9 0 “tw://bible.?id=1.13.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.13.15|AUTODETECT|” 13:15) 1 1 -1 9 0 “tw://bible.?id=1.17.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.17.7|AUTODETECT|” 17:7) 1 1 -1 9 0 “tw://bible.?id=1.17.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.17.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=1.22.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.22.18|AUTODETECT|” 22:18) 1 1 -1 9 0 “tw://bible.?id=1.24.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.24.7|AUTODETECT|” 24:7) 1 1 -1 9 0 “tw://bible.?id=48.3.16|AUTODETECT|” , as well as into ) 7 1 -1 9 0 “tw://bible.?id=48.3.16|AUTODETECT|” Gal. 3:16) 1 1 -1 9 0 “tw://bible.?id=1.3.15|AUTODETECT|” . And is it not significant that in the echo of ) 7 1 -1 9 0 “tw://bible.?id=1.3.15|AUTODETECT|” Gen. 3:15) 1 1 -1 9 0 “tw://bible.?id=66.12.1-66.12.6|AUTODETECT|” which we have in ) 7 1 -1 9 0 “tw://bible.?id=66.12.1-66.12.6|AUTODETECT|” Rev. 12:1 6) 1 1 -1 9 0 0 the struggle is again primarily between the two personal antagonists: Christ and Satan? To be sure, from this struggle the woman is not excluded (verses 6. 13) yet the central figure, the One who really conquers, is Christ.) 1 1 2 8 0 “tw://bible.?id=2.12.40|AUTODETECT|” Accordingly, Paul s intention in writing, He does not say. And to the seeds, as (referring) to many, but as (referring) to one, And to your seed, which is Christ, is to show a. that God s promise to Abraham, in its richest, spiritual meaning, was to be fulfilled in connection with one and not more than one definite person, Christ, the true seed; b. that all those and only those who are in him are saved; c. that had the case been otherwise, that is, had the promised blessings been dispersed indiscriminately among an indefinite aggregate of individuals, such plurality would have been definitely indicated; and d. that being thus concentrated unchangeably in the one seed, Christ, nothing, not even the law, is able to nullify this promise, a truth to which the apostle gives further expression by continuing: 17. Now this is what I mean: a covenant that has been ratified by God, the law, which came into existence four hundred thirty years afterward, does not annul so as to make the promise ineffective. Even a human testament, once ratified, no one sets aside or amplifies (verse 15); hence, this holds all the more with respect to a testament or covenant (same word in the original) ordained and ratified by God. Between the giving of the promise and the promulgation of the law at Sinai there had been an interval of four hundred thirty 7 1 -1 9 0 “tw://bible.?id=2.12.40|AUTODETECT|” Exod. 12:40) 1 1 -1 9 0 “tw://bible.?id=1.15.13|AUTODETECT|” ) or, in round figures, four hundred years 7 1 -1 9 0 “tw://bible.?id=1.15.13|AUTODETECT|” Gen. 15:13) 1 1 -1 9 0 “tw://bible.?id=44.7.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.7.6|AUTODETECT|” Acts 7:6) 1 1 -1 9 0 0 ). Surely a covenant that had been in effect for so long a time, that partook of the nature of a testament, and had been established by the unchangeable Jehovah, whose word never fails, could not be annulled by the law!) 1 1 2 8 0 “tw://bible.?id=1.12.4|AUTODETECT|” With reference to these four hundred thirty years there is much difference of opinion. The question has been asked: Was there not all interval of two hundred fifteen years between Abraham s call and Jacob s descent into Egypt 7 1 -1 9 0 “tw://bible.?id=1.12.4|AUTODETECT|” Gen. 12:4) 1 1 -1 9 0 “tw://bible.?id=1.21.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.21.5|AUTODETECT|” 21:5) 1 1 -1 9 0 “tw://bible.?id=1.25.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.25.26|AUTODETECT|” 25:26) 1 1 -1 9 0 “tw://bible.?id=1.47.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.47.9|AUTODETECT|” 47:9) 1 1 -1 9 0 “tw://bible.?id=2.12.40|AUTODETECT|” )? These two hundred fifteen years plus the four hundred thirty years in Egypt 7 1 -1 9 0 “tw://bible.?id=2.12.40|AUTODETECT|” Exod. 12:40) 1 1 -1 9 0 “tw://bible.?id=2.19.1|AUTODETECT|” ) add up to six hundred forty-five years from Abraham s call to the exodus, and the same number of years 7 1 -1 9 0 “tw://bible.?id=2.19.1|AUTODETECT|” Exod. 19:1) 1 1 -1 9 0 “tw://bible.?id=2.20.0|AUTODETECT|” ) to the giving of the law 7 1 -1 9 0 “tw://bible.?id=2.20.0|AUTODETECT|” Exod. 20) 1 1 -1 9 0 “tw://bible.?id=1.12.1-1.12.3|AUTODETECT|” ). If the repetition of the promise of ) 7 1 -1 9 0 “tw://bible.?id=1.12.1-1.12.3|AUTODETECT|” Gen. 12:1 3) 1 1 -1 9 0 “tw://bible.?id=1.13.15|AUTODETECT|” in Abraham s later years, with specific mention of the seed 7 1 -1 9 0 “tw://bible.?id=1.13.15|AUTODETECT|” Gen. 13:15) 1 1 -1 9 0 “tw://bible.?id=1.15.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.15.5|AUTODETECT|” 15:5) 1 1 -1 9 0 “tw://bible.?id=1.15.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.15.18|AUTODETECT|” 18) 1 1 -1 9 0 “tw://bible.?id=1.21.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.21.12|AUTODETECT|” 21:12) 1 1 -1 9 0 “tw://bible.?id=1.22.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.22.15|AUTODETECT|” 22:15) 1 1 -1 9 0 “tw://bible.?id=1.24.7|AUTODETECT|” ff.; ) 7 1 -1 9 0 “tw://bible.?id=1.24.7|AUTODETECT|” 24:7) 1 1 -1 9 0 0 ), be taken as the beginning of the interval between the promise and the law, some years could be subtracted from the two hundred fifteen and from the total of six hundred forty-five, but even then the question would remain: How can Paul say that the law came into existence four hundred thirty years after the covenant-promise? Was not the intervening period considerably longer? Among the answers that have been suggested are the following:) 1 1 2 8 0 “tw://bible.?id=2.12.40|AUTODETECT|” (1) Paul errs, having been misled by the Greek Bible (LXX) which in ) 7 1 -1 9 0 “tw://bible.?id=2.12.40|AUTODETECT|” Exod. 12:40) 1 1 -1 9 0 0 gives a total of four hundred thirty (or, according to another text, 435) years as the duration of the sojourn of the Israelites in Canaan and in Egypt .) 1 1 2 8 0 “tw://bible.?id=1.12.0|AUTODETECT|” (2) The period from the giving of the promise to Abraham, as recorded in ) 7 1 -1 9 0 “tw://bible.?id=1.12.0|AUTODETECT|” Gen. 12) 1 1 -1 9 0 “tw://bible.?id=1.15.16|AUTODETECT|” , to the giving of the law at Sinai, actually covered only four hundred thirty years, as is clear from such passages as ) 7 1 -1 9 0 “tw://bible.?id=1.15.16|AUTODETECT|” Gen. 15:16) 1 1 -1 9 0 “tw://bible.?id=2.6.15-2.6.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.6.15-2.6.19|AUTODETECT|” Exod. 6:15 19) 1 1 -1 9 0 “tw://bible.?id=4.26.57-4.26.59|AUTODETECT|” [Hebrew text: verses 16 20]; and ) 7 1 -1 9 0 “tw://bible.?id=4.26.57-4.26.59|AUTODETECT|” Num. 26:57 59) 1 1 -1 9 0 0 . Of this entire period two hundred fifteen years belong to the stay in Canaan, two hundred fifteen to the sojourn in Egypt.) 1 1 2 8 0 “tw://bible.?id=1.15.13|AUTODETECT|” I cannot accept either of these theories. The round figure four hundred years, and the more exact figure four hundred thirty years, for the sojourn in Egypt are too definitely established in Scripture as an indication of the time that the Israelites spent there to be so easily dismissed 7 1 -1 9 0 “tw://bible.?id=1.15.13|AUTODETECT|” Gen. 15:13) 1 1 -1 9 0 “tw://bible.?id=44.7.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.7.6|AUTODETECT|” Acts 7:6) 1 1 -1 9 0 “tw://bible.?id=2.12.40|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=2.12.40|AUTODETECT|” Exod. 12:40) 1 1 -1 9 0 “tw://bible.?id=1.46.27|AUTODETECT|” Hebrew text). Paul, thoroughly at home in the Old Testament, knew this. Besides, would not two hundred fifteen years have been too short a period for three score and ten people at the outset 7 1 -1 9 0 “tw://bible.?id=1.46.27|AUTODETECT|” Gen. 46:27) 1 1 -1 9 0 “tw://bible.?id=2.12.37|AUTODETECT|” ) to grow into a nation so great that at the time of the exodus it had produced about six hundred thousand men on foot 7 1 -1 9 0 “tw://bible.?id=2.12.37|AUTODETECT|” Exod. 12:37) 1 1 -1 9 0 0 ) besides the women and children?��100��) 1 2 2 8 0 0 (3) We have here a case of intentional understatement made by Paul so that the Galatians may say: Paul is certainly not exaggerating, for when the law finally came into existence the covenant had been in force much longer than four hundred thirty years, hence could certainly not be annulled. ) As I see it, the best answer is the following:) 1 1 2 8 0 “tw://bible.?id=1.22.18|AUTODETECT|” (4) The covenant which God made with Abraham was repeated and confirmed in identical language in the promise addressed to Isaac and to Jacob. Compare, for example, ) 7 1 -1 9 0 “tw://bible.?id=1.22.18|AUTODETECT|” Gen. 22:18) 1 1 -1 9 0 0 (to Abraham), 26:4 (to Isaac), and 28:14 (to Jacob), in each of which are found the words: And in your seed shall all the nations of the earth be blessed. It may not be unreasonable to suppose that it was from such a time, at which the promise was confirmed (to Jacob) that Paul is measuring the interval which extends to the giving of the law at Sinai (C. R. Erdman, op. cit., p. 69). This, as I see it, best accounts for the figure four hundred thirty years afterward. ) 1 1 2 8 0 “tw://bible.?id=1.28.13|AUTODETECT|” The reasonable character of this explanation is evident from the fact that Scripture itself definitely points in this direction, for again and again it mentions Abraham, Isaac, and Jacob in one breath. Not only this, but in nearly every case when this occurs it is in connection with the divine promise that the three patriarchs are grouped together as if they were one 7 1 -1 9 0 “tw://bible.?id=1.28.13|AUTODETECT|” Gen. 28:13) 1 1 -1 9 0 “tw://bible.?id=1.32.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.32.9|AUTODETECT|” 32:9) 1 1 -1 9 0 “tw://bible.?id=1.48.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.48.16|AUTODETECT|” 48:16) 1 1 -1 9 0 “tw://bible.?id=1.50.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.50.24|AUTODETECT|” 50:24) 1 1 -1 9 0 “tw://bible.?id=2.3.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.3.16|AUTODETECT|” Exod. 3:16) 1 1 -1 9 0 “tw://bible.?id=2.6.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.6.3|AUTODETECT|” 6:3) 1 1 -1 9 0 “tw://bible.?id=2.32.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.32.13|AUTODETECT|” 32:13) 1 1 -1 9 0 “tw://bible.?id=5.1.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.1.8|AUTODETECT|” Deut. 1:8) 1 1 -1 9 0 “tw://bible.?id=5.9.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.9.5|AUTODETECT|” 9:5) 1 1 -1 9 0 “tw://bible.?id=5.9.27|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=5.9.27|AUTODETECT|” 27) 1 1 -1 9 0 “tw://bible.?id=5.29.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.29.13|AUTODETECT|” 29:13) 1 1 -1 9 0 “tw://bible.?id=5.30.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.30.20|AUTODETECT|” 30:20) 1 1 -1 9 0 “tw://bible.?id=13.29.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=13.29.18|AUTODETECT|” I Chron. 29:18) 1 1 -1 9 0 “tw://bible.?id=40.22.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.22.32|AUTODETECT|” Matt. 22:32) 1 1 -1 9 0 “tw://bible.?id=41.12.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.12.26|AUTODETECT|” Mark 12:26) 1 1 -1 9 0 “tw://bible.?id=44.3.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.3.13|AUTODETECT|” Acts 3:13) 1 1 -1 9 0 “tw://bible.?id=44.7.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.7.32|AUTODETECT|” 7:32) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 18. It has been established, therefore, that justification, hence salvation in all its fulness, the entire inheritance, is the result of God s promise, a covenant-promise that could not have been abrogated by Sinai s law, which did not enter into the picture until much later. Salvation, then, is not the result of law or law-observance. Neither is it possible to combine the two, as if law and promise, merit and grace, were twin sources of eternal bliss for God s children. Says Paul: For if the inheritance (is) due to law, it (is) no longer due to promise; but to Abraham it was through a promise that God graciously granted it. The Galatians will have to make up their minds once for all.

They will have to choose between God s way and man s way of being saved. They must fully return to the position of faith in God and in his promise. In this connection there are especially four words that deserve emphasis, all of them underscoring the same idea, namely, that salvation is God s gift, not man s achievement:) 1 1 2 8 0 “tw://bible.?id=49.2.8|AUTODETECT|” (1) It is the result of God s covenant, and, as shown earlier, this covenant is of the nature of a testament, a sovereign grant (verses 15, 17). It is not a contract or compact reached after lengthy bargaining, bickering, and wrangling. It was God who established this covenant. It was he who stipulated the manner in which it would attain its purpose for man, namely, through faith. It is even God who grants this faith. He grants what he demands 7 1 -1 9 0 “tw://bible.?id=49.2.8|AUTODETECT|” Eph. 2:8) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 (2) The main feature of this covenant is therefore God s promise, his solemn assurance: I am (will be) your God, In your seed I will bless you, I will give you the land (ultimately the better land, Canaan above, as has been indicated).) (3) God s covenant with Abraham was therefore a covenant of grace. To Abraham it was through a promise that God graciously granted it. Human merit has nothing to do with it. In fact, God s gift would be deprived of its gracious character if it were afterward made to depend on strict compliance with law.) 1 1 2 8 0 “tw://bible.?id=11.21.3|AUTODETECT|” (4) The promised salvation is an inheritance. Paul says, If the inheritance (is) due to law, it (is) no longer due to promise. An inheritance is freely bestowed. It is a gift; hence, is not bought with money, nor earned by the sweat of human toil, nor won by conquest. Moreover, it is duly acquired (by right rooted in grace), and inalienable 7 1 -1 9 0 “tw://bible.?id=11.21.3|AUTODETECT|” I Kings 21:3) 1 1 -1 9 0 “tw://bible.?id=49.1.13|AUTODETECT|” ). As an inheritance it is future glory of which, however, the first instalment has even now become our possession 7 1 -1 9 0 “tw://bible.?id=49.1.13|AUTODETECT|” Eph. 1:13) 1 1 -1 9 0 “tw://bible.?id=49.1.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=49.1.14|AUTODETECT|” 14) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=1.15.1|AUTODETECT|” Now it is certainly true that in the historical realization of the divine arrangement for man s salvation action proceeds from two parties: God and man. God makes the promise and points out the way in which it is to be fulfilled, namely, through faith 7 1 -1 9 0 “tw://bible.?id=1.15.1|AUTODETECT|” Gen. 15:1) 1 1 -1 9 0 “tw://bible.?id=1.15.4|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.15.4|AUTODETECT|” 4) 1 1 -1 9 0 “tw://bible.?id=1.15.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.15.5|AUTODETECT|” 5) 1 1 -1 9 0 “tw://bible.?id=1.17.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.17.7|AUTODETECT|” 17:7) 1 1 -1 9 0 “tw://bible.?id=1.15.6|AUTODETECT|” ; etc.). Abraham believes 7 1 -1 9 0 “tw://bible.?id=1.15.6|AUTODETECT|” Gen. 15:6) 1 1 -1 9 0 “tw://bible.?id=1.17.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.17.1|AUTODETECT|” 17:1) 1 1 -1 9 0 “tw://bible.?id=1.17.9|AUTODETECT|” b, ) 7 1 -1 9 0 “tw://bible.?id=1.17.9|AUTODETECT|” 9) 1 1 -1 9 0 “tw://bible.?id=44.16.30|AUTODETECT|” ; etc.). God does not believe for him. When the Philippian jailer asked Paul and Silas, Men, what must I do to be saved? Paul did not answer, Nothing at all, just wait until it pleases God to come and save you. What he did say was this, Believe in the Lord Jesus, and you will be saved, you and your household 7 1 -1 9 0 “tw://bible.?id=44.16.30|AUTODETECT|” Acts 16:30) 1 1 -1 9 0 “tw://bible.?id=44.16.31|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.16.31|AUTODETECT|” 31) 1 1 -1 9 0 “tw://bible.?id=50.3.1-50.3.6|AUTODETECT|” ). Nevertheless, this two-sidedness is completely subsidiary to the one-sided character of the covenant, as has already been indicated. If strict compliance with the demands of the law could have saved anyone, Paul certainly would have entered heaven by that gateway 7 1 -1 9 0 “tw://bible.?id=50.3.1-50.3.6|AUTODETECT|” Phil. 3:1 6) 1 1 -1 9 0 0 ). But the Lord had revealed to him the utter impossibility of success in this direction. No wandering sheep ever returns to the fold unless the Master finds him and brings him home.) 1 1 2 8 0 “tw://bible.*?id=45.4.15|AUTODETECT|” 19. This, however, raises a question: Why then the law? If the law given at Sinai was unable to impart righteousness, then what possible good could it do? Of what use was it? Perhaps the opponents had already asked that question. If not, they could be expected to ask it.

Paul answers: By reason of��101�� the transgressions it was added; that is, it was given to man in addition to the promise in order to bring about within his heart and mind an awakened sense of guilt. A vague awareness of the fact that all is not right with him will not drive him to the Savior. Only when he realizes that his sins are transgressions of the law of that God who is also his Judge and whose holiness cannot brook such digressions, such constant stepping aside from the appointed path, will he, when this knowledge is applied to his heart by the Holy Spirit, cry out for deliverance. Where there is no law, there is no transgression, no stepping aside from the law 7 1 -1 9 0 “tw://bible.?id=45.4.15|AUTODETECT|” Rom. 4:15) 1 1 -1 9 0 “tw://bible.?id=45.5.20|AUTODETECT|” ). The law came in besides, that the trespass the act of falling away from the proper course, as indicated by the law might abound 7 1 -1 9 0 “tw://bible.?id=45.5.20|AUTODETECT|” Rom. 5:20) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=45.3.20|AUTODETECT|” This that the trespass might abound has been interpreted to mean that the law actually makes a person a more determined wrong-doer than he ever was before. The more he is forbidden to steal, the more he will steal. Illustration: Boys pass an apple orchard a hundred times without attempting to pick one from the tree s overhanging branches. But let a sign be put up: Those who steal apples will be prosecuted, and see if the pockets of these boys do not begin to bulge with apples! Nevertheless, that is probably not the meaning here, but rather this: Through the commandment sin becomes exceedingly sinful. It is knowledge of sin that comes through law 7 1 -1 9 0 “tw://bible.?id=45.3.20|AUTODETECT|” Rom. 3:20) 1 1 -1 9 0 “tw://bible.?id=45.7.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.7.7|AUTODETECT|” 7:7) 1 1 -1 9 0 “tw://bible.?id=45.7.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.7.13|AUTODETECT|” 13) 1 1 -1 9 0 “tw://bible.?id=43.1.17|AUTODETECT|” ). The law acts as a magnifying glass. That device does not actually increase the number of dirty spots that defile a garment, but makes them stand out more clearly and reveals many more of them than one is able to see with the naked eye. By reason of the transgressions, therefore, the law was added, so that when that law demands nothing less than perfect love for God and the neighbor, and the man sees clearly that there is very little of this love in his heart, he may by means of this realization be led to the Savior. This interpretation brings the present passage into harmony with another one taken from this very chapter (see on 3:24). It also blends with the words which immediately follow, namely, until the seed should come to whom the promise had been made.

When by God s grace the sinner has learned to see himself in the light of the law as being damnable in himself, he yearns for Christ, the true seed, and for redemption in and through him. To this seed the blessing and the right and power to impart it had been promised. Therefore, while the law was given through Moses, grace and truth came through Jesus Christ 7 1 -1 9 0 “tw://bible.*?id=43.1.17|AUTODETECT|”

John 1:17) 1 1 -1 9 0 “tw://bible.*?id=40.20.28|AUTODETECT|”

), the One who entered the world in order to minister, and to give himself a ransom for many 7 1 -1 9 0 “tw://bible.*?id=40.20.28|AUTODETECT|”

Matt. 20:28) 1 1 -1 9 0 “tw://bible.*?id=41.10.45|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=41.10.45|AUTODETECT|”

Mark 10:45) 1 1 -1 9 0 0

). There was nothing wrong with the law. It had been given by God through Moses. But there was one thing which the law was unable to do: it was unable to pardon transgressors. It could point out but could not remove their sins. That mighty work in which God s justice and his love embrace each other was reserved for the Mediator.) 1 1 2 8 0 “tw://bible.*?id=45.7.22|AUTODETECT|”

With respect to the law Paul adds: having been ordained through angels. The law of Sinai was ordained or authoritatively decreed. By whom was it thus ordained? Though this is not stated here, it is clear from such passages as ) 7 1 -1 9 0 “tw://bible.*?id=45.7.22|AUTODETECT|”

Rom. 7:22) 1 1 -1 9 0 “tw://bible.*?id=45.7.25|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=45.7.25|AUTODETECT|”

25) 1 1 -1 9 0 “tw://bible.*?id=45.8.7|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=45.8.7|AUTODETECT|”

8:7) 1 1 -1 9 0 “tw://bible.*?id=2.20.1|AUTODETECT|”

, that the law s Author was God himself. It was he who decreed it. And God spoke all these words saying, I am Jehovah your God, etc. 7 1 -1 9 0 “tw://bible.*?id=2.20.1|AUTODETECT|”

Exod. 20:1) 1 1 -1 9 0 0

ff.).) 1 1 2 8 0 “tw://bible.*?id=58.2.2|AUTODETECT|”

Now a king s decree is issued, published, or promulgated through his servants. Moreover, these messengers do not always convey the king s order directly to the public at large. At times the sequence of communication is as follows: king, messenger, provincial governor, citizenry. Something of this nature must have happened also in connection with the giving of the law. We cannot be more precise. Where Scripture is silent, it is not proper for us to try to break this reserve. Did the holy angels communicate God s commands to Moses? Is that the meaning of ) 7 1 -1 9 0 “tw://bible.*?id=58.2.2|AUTODETECT|”

Heb. 2:2) 1 1 -1 9 0 “tw://bible.*?id=44.7.53|AUTODETECT|”

the word spoken through angels ? Stephen also held that the angels were active in the giving of the law at Sinai 7 1 -1 9 0 “tw://bible.?id=44.7.53|AUTODETECT|” Acts 7:53) 1 1 -1 9 0 “tw://bible.?id=5.33.2|AUTODETECT|” ). This belief may perhaps be traced back to ) 7 1 -1 9 0 “tw://bible.?id=5.33.2|AUTODETECT|” Deut. 33:2) 1 1 -1 9 0 “tw://bible.?id=48.4.3|AUTODETECT|” , but the meaning of that passage, whether read according to the Hebrew text or according to the Septuagint, is not entirely clear. Farther than this we cannot go.��102�� All kinds of speculations have been built up around the theme of angelic activity in connection with the giving of the law. It has been said, for example, that the angels had made the law their hobby, which they intended to defend against every encroachment. With the coming of Christ, so continues this theory, these angels became as it were, competitors of Christ, and tried to maintain the law over against the doctrine of salvation by grace. In the present passage, then, and in ) 7 1 -1 9 0 “tw://bible.?id=48.4.3|AUTODETECT|” Gal. 4:3) 1 1 -1 9 0 “tw://bible.?id=48.4.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=48.4.9|AUTODETECT|”

9. 1 1 -1 9 0 “tw://bible.?id=48.3.19|AUTODETECT|” , Paul is supposedly warning the Galatians against putting themselves in bondage again to these angels. However, the idea that Paul regarded the keeping of the law to be a bondage to angels is devoid of every shred of evidence. Paul never makes the angels responsible in any way for the idea of salvation through law-works. Here in ) 7 1 -1 9 0 “tw://bible.?id=48.3.19|AUTODETECT|” Gal. 3:19) 1 1 -1 9 0 0 he clearly represents the angels as adding luster to the law. The point which the apostle is trying to drive home is of an entirely different nature, as will become clear in a moment. See also on 4:3, 9.) 1 1 2 8 0 “tw://bible.?id=5.5.5|AUTODETECT|” Whatever function the angels may have performed in connection with the giving of the law, the real intermediary between God and the people was Moses. The law was ordained through angels by the agency literally, in (the) hand of an intermediary. This would seem to be a clear echo of ) 7 1 -1 9 0 “tw://bible.?id=5.5.5|AUTODETECT|” Deuteronomy 5:5) 1 1 -1 9 0 “tw://bible.?id=45.7.12|AUTODETECT|” , where Moses says, I stood between Jehovah and you at that time. The lesson, then, which Paul is teaching the Galatians is clearly this: the law given at Sinai, though ordained by God through his holy angels by the agency of Moses, and though, accordingly, holy, righteous, and good 7 1 -1 9 0 “tw://bible.?id=45.7.12|AUTODETECT|” Rom. 7:12) 1 1 -1 9 0 “tw://bible.?id=45.2.18|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=45.2.18|AUTODETECT|” 2:18) 1 1 -1 9 0 “tw://bible.?id=45.8.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.8.7|AUTODETECT|” 8:7) 1 1 -1 9 0 “tw://bible.?id=45.9.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.9.4|AUTODETECT|” 9:4) 1 1 -1 9 0 “tw://bible.?id=20.23.26|AUTODETECT|” ), is inferior to the promise, for while the law came indirectly from God to his people, the promise was made to Abraham (and thus to all believers) directly by God himself. When a ruler whether president, king, or queen wishes to communicate a message to his people, there are all kinds of indirect avenues by means of which he is able to do this, but when the message is of supreme importance, he will unburden his very heart by addressing his people directly, today by means of radio or television. Thus also, the gospel of salvation by grace alone is so precious to the heart of the God to whom the impartation of this salvation meant nothing less than the agonizing death of his only Son, that he appeals to each of us directly and personally, saying, My son my daughter give me your heart 7 1 -1 9 0 “tw://bible.?id=20.23.26|AUTODETECT|” Prov. 23:26) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.*?id=45.3.30|AUTODETECT|”

20. Moses, to be sure, was a great man. But God is greater by far. The Galatians must not permit the Judaizers to exalt Moses above God. Says Paul: Now the intermediary does not represent (just) one party literally, Now the intermediary is not of one but God is one. Instead of vexing the reader with the four hundred thirty different interpretations to which this passage has given rise, I shall immediately state the one which appears to me to be the most consistent with the context.

It is this: Though a human intermediary may be ever so important, he is, after all, only a third party acting between two other parties. Moses served as a human link between God and the people. Such an intermediary lacks independent authority. God, however, is One. When he made his promise to Abraham and through him to all believers, whether Jew or Gentile 7 1 -1 9 0 “tw://bible.?id=45.3.30|AUTODETECT|” Rom. 3:30) 1 1 -1 9 0 0 !) he did this on his own sovereign account, directly, personally. He was speaking from the heart to the heart.) 1 1 2 8 0 “tw://bible.?id=45.8.2|AUTODETECT|” 21. Continued: (Is) the law then contrary to the promises of God? Paul has indicated that the inheritance was due to promise, not to law, and that law is, accordingly, inferior to promise. Must the conclusion then be drawn that the law is an enemy of the promises, that is, of the oft-repeated, rich and varied promise of God? See on verse 16. Paul answers: By no means or That never, Certainly not, Perish the very thought.

Continued: For if a law had been given that was able to impart life, then indeed righteousness would have come by law.��103�� Only then when law and promise (works and grace) are both regarded as means whereby the sinner obtains salvation, can they be viewed as opponents. But as soon as it is understood that the two differ in their objectives the law aiming to lead the sinner to Christ and his gracious promise; the promise in Christ aiming to save him it becomes clear that they cannot be viewed as being in conflict with each other. By reason of human perversity the law is unable to deliver a man from the sentence of condemnation and to impart to him the blessing of justification 7 1 -1 9 0 “tw://bible.?id=45.8.2|AUTODETECT|” Rom. 8:2) 1 1 -1 9 0 “tw://bible.?id=45.8.3|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.8.3|AUTODETECT|” 3) 1 1 -1 9 0 “tw://bible.?id=47.3.6|AUTODETECT|” ). The law can never make a man spiritually alive, cannot regenerate him, or impart faith to him whereby he would be enabled to accept the righteousness of God in Christ. If a law had been given that could have done that, then, of course, righteousness would have come by law, but the law is not a vivifying power. It takes God s grace to function in that capacity. Phrasing it differently, it takes the promise of God, savingly applied to the heart by the Holy Spirit, to raise the dead to life 7 1 -1 9 0 “tw://bible.?id=47.3.6|AUTODETECT|” II Cor. 3:6) 1 1 -1 9 0 “tw://bible.?id=47.3.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.3.17|AUTODETECT|” 17) 1 1 -1 9 0 “tw://bible.?id=45.7.24|AUTODETECT|” ). As to the law, it is useful indeed. It accomplishes its very design by showing what it cannot accomplish! It causes the sinner to say. Wretched man that I am! Who shall deliver me out of the body of this death? Grace, already operative in principle when the question was asked, makes possible the answer, I thank God through Jesus Christ our Lord 7 1 -1 9 0 “tw://bible.?id=45.7.24|AUTODETECT|” Rom. 7:24) 1 1 -1 9 0 “tw://bible.?id=45.7.25|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.7.25|AUTODETECT|” 25) 1 1 -1 9 0 “tw://bible.?id=43.8.34|AUTODETECT|” ). Another way of expressing this truth is found in verse 22. But Scripture has locked up the whole world under (the power of) sin. Did the law ever justify anyone? Did it ever set anyone free? On the contrary, says Paul, Scripture, in which the law plays such a prominent role, has locked up, that is, has shut in from every side without possibility of escape, the whole world��104�� under (the power of) sin.

The words, Scripture has locked up, etc. probably indicate that Scripture, that is, the Old Testament, has authoritatively declared that the whole world is under the power of sin; in other words, that sin is the jail-keeper who holds all men under the sentence of condemnation. These men are as truly chained as are prisoners with iron bands around their legs, bands that are fastened to chains that are cemented into the walls of their cells. Such spiritual convicts are unable to break their fetters. On the contrary, every sin which they commit draws tighter their bonds, until at last they are completely crushed 7 1 -1 9 0 “tw://bible.?id=43.8.34|AUTODETECT|” John 8:34) 1 1 -1 9 0 “tw://bible.?id=45.6.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.6.23|AUTODETECT|” Rom. 6:23) 1 1 -1 9 0 “tw://bible.?id=62.5.19|AUTODETECT|” a; ) 7 1 -1 9 0 “tw://bible.?id=62.5.19|AUTODETECT|” I John 5:19) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=5.27.26|AUTODETECT|” That this is indeed the picture that is drawn in the Old Testament is clear from such passages as the following: ) 7 1 -1 9 0 “tw://bible.?id=5.27.26|AUTODETECT|” Deut. 27:26) 1 1 -1 9 0 “tw://bible.?id=48.3.10|AUTODETECT|” , already discussed 7 1 -1 9 0 “tw://bible.?id=48.3.10|AUTODETECT|” Gal. 3:10) 1 1 -1 9 0 “tw://bible.?id=19.130.3|AUTODETECT|” ); ) 7 1 -1 9 0 “tw://bible.?id=19.130.3|AUTODETECT|” Ps. 130:3) 1 1 -1 9 0 “tw://bible.?id=19.143.2|AUTODETECT|” , If thou, Jehovah, shouldest mark iniquities, O Lord, who could stand? ; ) 7 1 -1 9 0 “tw://bible.?id=19.143.2|AUTODETECT|” Ps. 143:2) 1 1 -1 9 0 “tw://bible.?id=23.1.5|AUTODETECT|” , In thy sight no man living is righteous ; ) 7 1 -1 9 0 “tw://bible.?id=23.1.5|AUTODETECT|” Isa. 1:5) 1 1 -1 9 0 “tw://bible.?id=23.1.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.1.6|AUTODETECT|” 6) 1 1 -1 9 0 “tw://bible.?id=24.17.9|AUTODETECT|” , The whole head is sick, and the whole heart is faint. From the sole of the foot even to the head there is no soundness in it, but bruises and sores and raw wounds ; and ) 7 1 -1 9 0 “tw://bible.?id=24.17.9|AUTODETECT|” Jer. 17:9) 1 1 -1 9 0 “tw://bible.?id=1.6.11|AUTODETECT|” , The heart is deceitful above all things, and it is exceedingly corrupt; who can know it? Add to this ) 7 1 -1 9 0 “tw://bible.?id=1.6.11|AUTODETECT|” Gen. 6:11) 1 1 -1 9 0 “tw://bible.?id=1.6.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.6.12|AUTODETECT|” 12) 1 1 -1 9 0 “tw://bible.?id=1.8.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.8.21|AUTODETECT|” 8:21) 1 1 -1 9 0 “tw://bible.?id=18.40.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=18.40.4|AUTODETECT|” Job 40:4) 1 1 -1 9 0 “tw://bible.?id=27.9.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=27.9.4|AUTODETECT|” Dan. 9:4) 1 1 -1 9 0 “tw://bible.?id=38.3.3|AUTODETECT|” ff.; ) 7 1 -1 9 0 “tw://bible.?id=38.3.3|AUTODETECT|” Zech. 3:3) 1 1 -1 9 0 “tw://bible.?id=45.3.9-45.3.18|AUTODETECT|” ; as well as all those Old Testament passages that are quoted or alluded to by Paul in ) 7 1 -1 9 0 “tw://bible.?id=45.3.9-45.3.18|AUTODETECT|” Rom. 3:9 18) 1 1 -1 9 0 0 . And these are but a few. Many more could easily be added.) 1 1 2 8 0 “tw://bible.?id=40.1.21|AUTODETECT|” But, with the help of the Holy Spirit, the prisoners very consciousness of their galling bondage and of their total inability to burst their chains, causes them to yearn for a divine Deliverer and to shout for joy when they hear his approaching footsteps. All this was in God s plan. Therefore Paul continues: in order that as a result of faith in Jesus Christ the promise might be given to those who believe. Who will want to be delivered unless he knows that there is something from which he needs to be delivered? But once men know this, and this knowledge has been sanctified to their hearts, they will hail the Rescuer, and place their trust in him, that is, in Jesus Christ, the Anointed Savior, the One whose very purpose was and is to save the lost 7 1 -1 9 0 “tw://bible.?id=40.1.21|AUTODETECT|” Matt. 1:21) 1 1 -1 9 0 “tw://bible.?id=40.9.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.9.12|AUTODETECT|” 9:12) 1 1 -1 9 0 “tw://bible.?id=40.9.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.9.13|AUTODETECT|” 13) 1 1 -1 9 0 “tw://bible.?id=42.19.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.19.10|AUTODETECT|” Luke 19:10) 1 1 -1 9 0 “tw://bible.?id=54.1.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.1.15|AUTODETECT|” I Tim. 1:15) 1 1 -1 9 0 0 ). This wonderful Redeemer does something for sinners that the law was not able to do. He sets the prisoners free, delivering them from the curse by taking it upon himself, and speaks peace to their hearts. In a word, he gives the promise to those who were perishing. The term promise, as used here, must be interpreted in its fullest, richest sense, for the wretched ones not only receive a verbal promise, cheering tidings Be not afraid, Only believe and all will be well but also the fulfilment of this promise; hence, justification by faith, salvation full and free, as a gift to all those who embrace Jesus Christ by means of simple trust apart from the works of the law.) 1 1 2 8 0 “tw://bible.?id=46.15.56|AUTODETECT|” 23. Looking back from the vantage ground of faith in Jesus Christ, both Jew and Gentile had to admit that bondage to law had served the purpose of preparing them for this wonderful gospel of justification by faith alone, a thought which Paul expresses as follows: Now before this��105�� faith came, we were kept in custody under law, being locked up with a view to the faith that was to be revealed. Note the slight transition from locked up the whole world under sin (verse 22) to kept in custody under law, being locked up (verse 23). The difference is not essential. If sin is the jail-keeper, then so is the law, for sin derives its power from the law 7 1 -1 9 0 “tw://bible.?id=46.15.56|AUTODETECT|” I Cor. 15:56) 1 1 -1 9 0 “tw://bible.?id=45.7.13|AUTODETECT|” ). It is through the commandment that sin becomes exceedingly sinful 7 1 -1 9 0 “tw://bible.?id=45.7.13|AUTODETECT|” Rom. 7:13) 1 1 -1 9 0 0 ; see also 7:9 and 4:15).) 1 1 2 8 0 “tw://bible.?id=48.3.6|AUTODETECT|” When Paul says, Before this faith came, he is not denying what he had before so emphatically affirmed, namely, that even during the old dispensation people were saved by faith 7 1 -1 9 0 “tw://bible.?id=48.3.6|AUTODETECT|” Gal. 3:6) 1 1 -1 9 0 “tw://bible.?id=48.3.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=48.3.11|AUTODETECT|” 11) 1 1 -1 9 0 “tw://bible.?id=48.3.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=48.3.17|AUTODETECT|” 17) 1 1 -1 9 0 “tw://bible.?id=48.3.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=48.3.18|AUTODETECT|” 18) 1 1 -1 9 0 0 ). He is speaking now of faith in the incarnate Christ, the Deliverer already arrived.��106�� Essentially there is no difference: the Object is still the same and the nature of the activity remains unchanged. The difference is this, that Abraham and all the other saints of the old dispensation looked forward to the coming Redeemer; Paul and his fellow-believers were able to look back to a Redeemer who had already come into the flesh, had carried out his redemptive program on earth, and had returned to heaven, so that believers could now look up to him as the One who had been exalted to the Father s right hand, from which he was ruling the entire universe in the interest of the church.) 1 1 2 8 0 “tw://bible.?id=1.3.15|AUTODETECT|” Now before this faith in the Christ of history arrived, hence during the old dispensation, we, says Paul, were kept in custody under law. God s moral law filled the hearts of the Jews with a sense of guilt and inadequacy. They were obliged to fulfil it, yet were unable to do so. Of course, even then there was a way of escape provided by the Lord himself, namely, trust in God s promise concerning the seed, and thus salvation without money and without price 7 1 -1 9 0 “tw://bible.?id=1.3.15|AUTODETECT|” Gen. 3:15) 1 1 -1 9 0 “tw://bible.?id=1.22.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.22.18|AUTODETECT|” 22:18) 1 1 -1 9 0 “tw://bible.?id=1.49.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.49.10|AUTODETECT|” 49:10) 1 1 -1 9 0 “tw://bible.?id=10.7.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=10.7.13|AUTODETECT|” II Sam. 7:13) 1 1 -1 9 0 “tw://bible.?id=18.19.23-18.19.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=18.19.23-18.19.27|AUTODETECT|” Job 19:23 27) 1 1 -1 9 0 “tw://bible.?id=19.40.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.40.6|AUTODETECT|” Ps. 40:6) 1 1 -1 9 0 “tw://bible.?id=19.40.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=19.40.7|AUTODETECT|” 7) 1 1 -1 9 0 “tw://bible.?id=23.1.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.1.18|AUTODETECT|” Isa. 1:18) 1 1 -1 9 0 “tw://bible.?id=23.9.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.9.1|AUTODETECT|” 9:1) 1 1 -1 9 0 “tw://bible.?id=23.9.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.9.2|AUTODETECT|” 2) 1 1 -1 9 0 “tw://bible.?id=23.9.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.9.6|AUTODETECT|” 6) 1 1 -1 9 0 “tw://bible.?id=23.40.1-23.40.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.40.1-23.40.5|AUTODETECT|” 40:1 5) 1 1 -1 9 0 “tw://bible.?id=23.40.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.40.11|AUTODETECT|” 11) 1 1 -1 9 0 “tw://bible.?id=23.53.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.53.0|AUTODETECT|” 53) 1 1 -1 9 0 “tw://bible.?id=23.55.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.55.1|AUTODETECT|” 55:1) 1 1 -1 9 0 “tw://bible.?id=23.55.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.55.6|AUTODETECT|” 6) 1 1 -1 9 0 “tw://bible.?id=23.55.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.55.7|AUTODETECT|” 7) 1 1 -1 9 0 “tw://bible.?id=24.23.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.23.6|AUTODETECT|” Jer. 23:6) 1 1 -1 9 0 “tw://bible.?id=33.5.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=33.5.2|AUTODETECT|” Mic. 5:2) 1 1 -1 9 0 “tw://bible.?id=38.13.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.*?id=38.13.1|AUTODETECT|” Zech. 13:1) 1 1 -1 9 0 0 ), but most of the Jews had failed to avail themselves of this glorious opportunity. They refused to grasp the hand that was extended to them, and instead began to look upon strict obedience to law as a means whereby they must try to obtain salvation for and by themselves. Not only the moral law must be kept, however, but also the ceremonial. The latter was interpreted and re-interpreted. It was embellished by the rabbis, augmented almost beyond recognition, until its observance had become an oppressive burden, a galling yoke, from which no mere man offered any way of escape. Because of their own stubbornness the law, in its most comprehensive sense, thus held the Jews in strictest custody; just as, for example, the governor under king Aretas rigidly guarded (same word in the original) the city of Damascus, in order, as he thought, to prevent any possibility that Paul might escape.

The Jews, then, were locked up, shut in from every side (as in verse 22). But God s grand design was to be openly revealed, so that the stubbornness of men, for which they, they alone, were responsible, would lead to the open display of his mercy: being locked up with a view to the faith that was to be revealed in connection with the coming and work of the Redeemer and the outpouring of his Spirit.) 1 1 2 8 0 “tw://bible.?id=50.3.5-50.3.9|AUTODETECT|” As to the manner in which the strict custody of the law could be a means of leading a formerly self-righteous Pharisee to humble faith in Christ, note this autobiographical fragment, in which some years later Paul was going to describe himself as having been in his pre-conversion years as to law a Pharisee, as to zeal persecuting the church, as to legal righteousness having become blameless. He was going to continue: Nevertheless, such things as once were gains to me these have I counted loss for Christ. Yes, what is more, I certainly do count all things to be sheer loss because of the all-surpassing excellence of knowing Christ Jesus my Lord, for whom I suffered the loss of all things, and I am still counting them refuse, in order that I may gain Christ, and be found in him, not having a righteousness of my own, legal righteousness, but that (which is) through faith in Christ, the righteousness (which is) from God (and rests) on faith 7 1 -1 9 0 “tw://bible.?id=50.3.5-50.3.9|AUTODETECT|” Phil. 3:5 9) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=48.4.8-48.4.11|AUTODETECT|” The question might be asked, But in view of the fact that the Galatians, for the greater part, had been won for Christ from the Gentile world 7 1 -1 9 0 “tw://bible.?id=48.4.8-48.4.11|AUTODETECT|” Gal. 4:8 11) 1 1 -1 9 0 0 ), how can the given explanation, which depicts a change from legal righteousness to all-out surrender to Christ, suit the concrete situation with which the addressed confronted Paul? Are we not forgetting that the apostle was writing not to Jews but to those who were Gentiles by race and formerly also by religion? The answer would be:) 1 1 2 8 0 0 (1) It is clear that these Gentiles had of late been in very close contact with the Judaizers (1:6 9; 3:1, 2; 4:10, 17, 21 31; 6:13 15).) 1 1 2 8 0 “tw://bible.?id=44.13.16|AUTODETECT|” (2) Even before this, by means of the synagogue-service, which a considerable number of them had attended 7 1 -1 9 0 “tw://bible.?id=44.13.16|AUTODETECT|” Acts 13:16) 1 1 -1 9 0 “tw://bible.?id=44.13.44|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.13.44|AUTODETECT|” 44) 1 1 -1 9 0 “tw://bible.?id=44.13.45|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.13.45|AUTODETECT|” 45) 1 1 -1 9 0 “tw://bible.?id=44.14.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.14.1|AUTODETECT|” 14:1) 1 1 -1 9 0 0 ), and also by means of daily contact with Jews, the Galatians had become acquainted with a somewhat adulterated version of the Jewish religion, a religion which, in its modified presentation, insisted on strict compliance with law as the way to salvation.) 1 1 2 8 0 0 (3) Even apart from any contact with the Jews or with Judaizers, was not the attempt to reach life s fulfilment by purely human means (such as sacrifices to appease the gods, the infliction of self-torture) characteristic of paganism? In their Do it yourself philosophy of obtaining salvation, all Galatians, of whatever racial or religious origin, were basically equal. Therefore all needed this letter. And since this same sinful tendency, one that leads but to bankruptcy and despair, is a true description of every human heart as it is by nature, this epistle is ever up-to-date in the lesson which it teaches.) 1 1 2 8 0 “tw://bible.?id=43.1.5|AUTODETECT|” God s holy law daily confronts every man with a must which he is unable to fulfil and with the threat of punishment if he does not fulfil it. The clear revelation of God s love revealed in the birth, teaching, suffering, death, burial, resurrection, ascension, and coronation of Christ and in the outpouring of the Holy Spirit was necessary to bring about a mighty change on earth. Not that even then the bulk of the people accepted the proffered grace 7 1 -1 9 0 “tw://bible.?id=43.1.5|AUTODETECT|” John 1:5) 1 1 -1 9 0 “tw://bible.?id=43.1.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.1.10|AUTODETECT|” 10) 1 1 -1 9 0 “tw://bible.?id=43.1.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.1.11|AUTODETECT|” 11) 1 1 -1 9 0 “tw://bible.?id=44.7.38|AUTODETECT|” ). But compared to the rivulet of grace during the old dispensation there was a mighty stream now. The church in the wilderness 7 1 -1 9 0 “tw://bible.?id=44.7.38|AUTODETECT|” Acts 7:38) 1 1 -1 9 0 “tw://bible.?id=66.17.14|AUTODETECT|” ) was, without loss of identity as to essence, being replaced by the world-conquering church 7 1 -1 9 0 “tw://bible.?id=66.17.14|AUTODETECT|” Rev. 17:14) 1 1 -1 9 0 “tw://bible.?id=66.20.1-66.20.3|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=66.20.1-66.20.3|AUTODETECT|” 20:1 3) 1 1 -1 9 0 “tw://bible.?id=42.10.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.10.17|AUTODETECT|” Luke 10:17) 1 1 -1 9 0 “tw://bible.?id=42.10.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.10.18|AUTODETECT|” 18) 1 1 -1 9 0 “tw://bible.?id=43.12.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.12.31|AUTODETECT|” John 12:31) 1 1 -1 9 0 “tw://bible.?id=43.12.32|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.12.32|AUTODETECT|” 32) 1 1 -1 9 0 0 ). And the tension which had been generated by the discipline of the law had contributed its very significant share to the bringing about of this change. It had prepared the hearts of multitudes for the reception of Christ and his promise. Paul expresses this thought by means of a striking figure: 24. So the law became our custodian (to conduct us) to Christ, that by faith we might be justified. In view of the explanation of verse 23 little need be added.

The rendering schoolmaster (A.V.) is not a happy one. It is true that the original calls the law our pedagogue, but that word did not then have the meaning which it has now in our language.��107�� It cannot be denied that in the execution of his duties the ancient pedagogue might also impart some elementary and useful instruction on various matters, but that was not his primary function. In the figure here used the pedagogue is the man generally a slave in whose custody the slave-owner s boys were placed, in order that this trusted servant might conduct them to and from school, and might, in fact, watch over their conduct throughout the day. He was, accordingly, an escort or attendant, and also at the same time a disciplinarian. The discipline which he exercised was often of a severe character, so that those placed under his guardianship would yearn for the day of freedom. And, as has been shown (see the explanation of verses 19, 22, and 23), that was exactly the function which the law had performed.

It had been of a preparatory and disciplinary nature, readying the hearts of those under its tutelage��108�� for the eager acceptance of the gospel of justification (for which concept see on 2:15, 16) by faith in Christ. Continued: 25. But now that this faith has come we are no longer under a custodian. The time arrives when the boy is no longer a mere child. The grim discipline of his earlier days is not necessary any more. The rod can be laid aside, the custodian given a different assignment.

Some parents seem to forget that little children grow up, and that there comes a time when from the discipline of outward precepts they can advance to the free expression of inner principles. Similarly the Judaizers, who were upsetting the Galatians, were forgetting that the tutelage of the law could not continue forever. They were ignoring the fact that when Christ himself had arrived, and trust in him had been established, those who had embraced him by this true and living faith had attained to majority and freedom.) 1 1 2 8 0 0 26. This new-found freedom in Christ has nothing to do with race or former religion. Hence, Paul s we (verse 25) easily changes into you (verse 26), as he continues: For you are all sons of God, through faith, in Christ Jesus.��109�� In proof, therefore, of the fact that the Galatians, too, are no longer under a custodian (verse 25) Paul emphasizes that they are no longer immature children but in Christ Jesus mature sons, yes, sons of God, with all the rights and privileges implied in that term, and that this new state and condition has come about through faith. ) 1 1 2 8 0 “tw://bible.*?id=45.6.3|AUTODETECT|” 27. Let no one deny that in vital union with Christ all believers, Gentiles as well as Jews, are immediately sons of God, true Christians. Let no one deceive the Galatians into thinking that in order to become Christians they must first become Jews. Says Paul: For as many of you as were baptized into (union with) Christ have put on Christ. The in Christ relationship, therefore, expressed in verse 26 and here repeated in slightly altered form, is all that matters. And that holds for anyone, for the words as many as here in verse 27 are as wide in scope as is all in verse 26.

It should not be any matter of controversy that being baptized into (union with) Christ means more than being baptized with water, for surely not all those who were the objects of the outward administration of this sacrament have actually put on Christ. The apostle is speaking, therefore, not about the merely outward administration of baptism, as if some magical healing power adhered to it, but about the sign and seal in conjunction with that which is signified and sealed. All those, then, who by means of their baptism have truly laid aside, in principle, their garment of sin, and have truly been decked with the robe of Christ s righteousness, having thus been buried with him and raised with him, have put on Christ 7 1 -1 9 0 “tw://bible.?id=45.6.3|AUTODETECT|” Rom. 6:3) 1 1 -1 9 0 “tw://bible.?id=45.13.14|AUTODETECT|” ff.; ) 7 1 -1 9 0 “tw://bible.?id=45.13.14|AUTODETECT|” 13:14) 1 1 -1 9 0 “tw://bible.?id=51.2.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.2.12|AUTODETECT|” Col. 2:12) 1 1 -1 9 0 “tw://bible.?id=51.2.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=51.2.13|AUTODETECT|” 13) 1 1 -1 9 0 “tw://bible.?id=51.3.11|AUTODETECT|” ). In Christ they have risen to newness of life. They have become united with him in the sense that he is the Life of their life, the Light of their light, the Strength of their strength. And this, let it be stressed once again, is true of them all, regardless of outward differences, for the apostle continues: 28. There can be��110�� neither Jew nor Greek; there can be neither slave nor freeman; there can be no male and female; for you are all one in Christ Jesus. In Paul s day fraticidal class-distinctions were the order of the day, just as they are still in many quarters. See N.T.C. on Colossians and Philemon, pp. 151 154, where this same subject is discussed in some detail in connection with ) 7 1 -1 9 0 “tw://bible.*?id=51.3.11|AUTODETECT|” Col. 3:11) 1 1 -1 9 0 0 . For the present purpose it is necessary only to note that the Jews drew a sharp line of separation between themselves and the swarms or hordes of outsiders, heathen nations in contrast with Israel. Often such heathen were simply called dogs. Even proselytes to the Jewish religion were never fully accepted. After all, they were not children of Abraham. It seems that the Judaizers of Paul s day had not broken away from this feeling of disdain for non-Jews.

Gentiles, too, were often guilty of similar snobbery. They looked down upon the Jews as much as the latter looked down upon them. And as to their attitude toward slaves, it cannot have been far removed from that of Aristotle, who called a slave an animated implement, a mere breathing tool. And as to the distinction between male and female, even such a man of culture as Josephus, if the passage in his work Against Apion (II.xxiv) be genuine, declared, The woman, so says the law, is inferior in all things to man. What Paul is saying, then, is that all such distinctions be they racial-religious , social , or sexual must be thoroughly and forever abandoned, since in Christ all are equal.) 1 1 2 8 0 “tw://bible.?id=2.36.1|AUTODETECT|” This does not mean that common sense must now be cast overboard. Because of different historical backgrounds, different vocational interests, different skills, different degrees of educational advancement, and different geographic locations, it may be in the interest of all concerned that at times birds of a feather flock together. The Bible recognizes this right. It was not wrong for Bezalel and Oholiab to work in conjunction with other artisans of similar ability in the construction of the tabernacle 7 1 -1 9 0 “tw://bible.?id=2.36.1|AUTODETECT|” Exod. 36:1) 1 1 -1 9 0 “tw://bible.?id=2.36.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=2.36.2|AUTODETECT|” 2) 1 1 -1 9 0 “tw://bible.?id=2.36.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=2.36.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=44.19.25|AUTODETECT|” ). Neither was it wrong, as such, for Demetrius, the silversmith, to meet with other men of his trade 7 1 -1 9 0 “tw://bible.?id=44.19.25|AUTODETECT|” Acts 19:25) 1 1 -1 9 0 “tw://bible.?id=44.17.26|AUTODETECT|” ). Scripture clearly justifies distinctions of this nature. It teaches not only the unity but also the diversity of all believers and, in a sense, of all men 7 1 -1 9 0 “tw://bible.?id=44.17.26|AUTODETECT|” Acts 17:26) 1 1 -1 9 0 “tw://bible.?id=46.7.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.7.20|AUTODETECT|” I Cor. 7:20) 1 1 -1 9 0 “tw://bible.?id=46.12.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.12.0|AUTODETECT|” 12) 1 1 -1 9 0 “tw://bible.?id=46.16.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.16.2|AUTODETECT|” 16:2) 1 1 -1 9 0 “tw://bible.?id=49.4.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.4.7|AUTODETECT|” Eph. 4:7) 1 1 -1 9 0 0 ). Are there not some people today who, in their mania for unity and equality, have left common sense and genuinely scriptural teaching far behind? Is it not absurd, for example, in the interest of integration to force into the fourth grade children, of whatever race, who cannot do fourth grade work? Would it not be foolish for ministers, with little knowledge of electricity, to try to crash a Convention of Electrical Engineers? Or for men to barge into a meeting of the Sewing Circle?) 1 1 2 8 0 “tw://bible.?id=45.3.23|AUTODETECT|” On the other hand, it certainly remains true that in God s holy sight all men are, indeed, equal, for all have sinned, and fall short of the glory of God 7 1 -1 9 0 “tw://bible.?id=45.3.23|AUTODETECT|” Rom. 3:23) 1 1 -1 9 0 “tw://bible.?id=45.2.11|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=45.2.11|AUTODETECT|” 2:11) 1 1 -1 9 0 “tw://bible.?id=45.3.9-45.3.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.3.9-45.3.18|AUTODETECT|” 3:9 18) 1 1 -1 9 0 “tw://bible.?id=45.5.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.5.12|AUTODETECT|” 5:12) 1 1 -1 9 0 “tw://bible.?id=45.5.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.5.18|AUTODETECT|” 18) 1 1 -1 9 0 “tw://bible.?id=45.10.12|AUTODETECT|” ). Also, the same Lord is Lord of all, and is rich to all that call on him 7 1 -1 9 0 “tw://bible.?id=45.10.12|AUTODETECT|” Rom. 10:12) 1 1 -1 9 0 “tw://bible.?id=46.10.17|AUTODETECT|” ). For a Jew to confess himself to be a Christian, and then to refuse to eat with Christians from the Gentiles, or to regard himself as being in any way superior to them in moral worth, is an abomination to the Lord. Similarly today the church cannot tolerate hurtful distinctions. All believers are in a sense one person, one body in Christ 7 1 -1 9 0 “tw://bible.?id=46.10.17|AUTODETECT|” I Cor. 10:17) 1 1 -1 9 0 “tw://bible.?id=46.12.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.12.12|AUTODETECT|” 12:12) 1 1 -1 9 0 “tw://bible.?id=51.3.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.3.15|AUTODETECT|” Col. 3:15) 1 1 -1 9 0 0 ), for he who is the Son of David is also the Son of man; he who is the seed of Abraham is also the seed of the woman. From God s side the Holy Spirit, and from man s side Spirit-imparted faith, link believers with Christ, and thereby also with one another.) 1 1 2 8 0 “tw://bible.*?id=60.2.9|AUTODETECT|” 29. Paul concludes this beautiful chapter as follows: And if��111�� you belong to Christ, then you are Abraham s seed, heirs according to promise. The close connection with verses 27, 28, as well as with verses 6 9 and 16 18, is immediately apparent. It is unnecessary, therefore, to repeat what has already been said in the discussion of these passages. Clearly, the apostle once again stresses the fact that belonging to the seed of Abraham is not determined by physical descent but by faith (Ribberbos, op. cit., p. 150). In Christ the wall of separation between Jew and Gentile no longer exists.

Therefore, the Judaizers have no right to demand of the Gentiles anything else than that which they demand of the Jews, namely, true and living faith in the Lord Jesus Christ. Throughout the whole vast earth the Lord recognizes one, and only one, nation as his own, namely, the nation of believers 7 1 -1 9 0 “tw://bible.?id=60.2.9|AUTODETECT|” I Peter 2:9) 1 1 -1 9 0 0 ). These are Abraham s seed. These, too, are the heirs (for this concept see on 3:18) according to the promise which centers in Christ.) 1 1 2 8 0 0 Summary of Chapter 3) 1 1 2 8 0 “tw://bible.?id=19.78.1|AUTODETECT|” Having shown that the gospel which he, Paul, proclaims is of divine origin and therefore victoriously independent, the apostle now indicates that both Scripture and experience bear testimony to its truth. He begins (verses 1 5) with a lesson from experience. Now experience is very important. The way in which God has led men in the past must be constantly recalled and applied to new situations 7 1 -1 9 0 “tw://bible.*?id=19.78.1|AUTODETECT|” Ps. 78:1) 1 1 -1 9 0 0 ff.). This the Galatians had neglected to do. So in verse 1 Paul asks them, O foolish Galatians! Who has bewitched you, before whose very eyes Jesus was openly displayed as crucified? And in verse 2 he continues, This only would I learn from you: Was it by doing what (the) law demands that you received the Spirit, or was it by believing (the) gospel message? In verse 5 he repeats the question of verse 2 in somewhat expanded form.

In verse 3 he asks, Are you so foolish? Having begun by the Spirit, now by fleshly means are you being made perfect? They had begun by yielding to the direction of the Spirit, but they were now continuing by placing their trust in fleshly means: observance of days, months, seasons, and years (4:10), believing in the necessity of circumcision (5:2, 3; 6:12 15); in short: adherence to law as a means of obtaining salvation. And this was progress? Has all their past experience the manner in which at their conversion they had been enriched with both special gifts and spiritual endowments been in vain? Paul refuses to believe it, and by saying, if (it be) really in vain, he rouses them to the exercise of repentance (John Calvin).) 1 1 2 8 0 “tw://bible.?id=1.15.6|AUTODETECT|” For the idea that justification hence, salvation in all its fulness is obtained by way of faith and not by reliance on law-works Paul now (verses 6 14) appeals to Scripture. He shows that from the very beginning of Israel s history that is, already in the promise God gave to Abraham the divinely appointed means of obtaining the blessing was faith, not works 7 1 -1 9 0 “tw://bible.?id=1.15.6|AUTODETECT|” Gen. 15:6) 1 1 -1 9 0 “tw://bible.?id=5.27.26|AUTODETECT|” ). Hence, all those, and only those, who have faith as their guiding principle are the true sons of Abraham. Those, on the contrary, who rely on law-works are under a curse from which they cannot deliver themselves, for they cannot continue in all the things that are written in the book of the law to do them 7 1 -1 9 0 “tw://bible.?id=5.27.26|AUTODETECT|” Deut. 27:26) 1 1 -1 9 0 “tw://bible.?id=35.2.4|AUTODETECT|” ). Therefore by law no one is justified before God, for The righteous shall live by faith 7 1 -1 9 0 “tw://bible.?id=35.2.4|AUTODETECT|” Hab. 2:4) 1 1 -1 9 0 “tw://bible.?id=5.21.23|AUTODETECT|” ). Leaning on law means depending on self. Exercising faith means resting on Christ. Considered as means of obtaining salvation these two do not mix. But penitent sinners do not need to despair, for Christ has redeemed them from the curse by taking it upon himself 7 1 -1 9 0 “tw://bible.?id=5.21.23|AUTODETECT|” Deut. 21:23) 1 1 -1 9 0 0 ), in order that thus the blessing of Abraham might come to the Gentiles in Jesus Christ, in order that we might receive the promised Spirit through faith. ) 1 4 2 8 0 0 In the final paragraph (verses 15 29) Paul shows that this promise made to Abraham-Isaac-Jacob is superior to law, for two reasons: (1) Because the latter came much later, and was therefore unable to annul the earlier promise, just as even among men a last will or testament that has been legally confirmed and has gone into effect cannot be abrogated. Surely a promise that centered in Christ, the one and only seed, could not be withdrawn. Nevertheless, the law performed a useful function, namely, by serving as custodian to bring sinners to Christ, having aroused within them the sense of guilt and the yearning for salvation through him. (2) Because the law reached us through mediation (Moses), but the promise came directly from God, who, in establishing his covenant with Abraham, and thus with all believers, regardless of racial-religious, social, or sexual distinctions, did this on his own sovereign account, being filled with love. Nothing can ever remove God s love for all who belong to Christ. Nothing can deprive them of their inheritance, for If you belong to Christ, then you are Abraham s seed, heirs according to promise. ) 76 Alternate translation: Was it as a result of law-works that you received the Spirit or was it as a result of faith-inspired listening? ) 77 Alternate translation: & (does he bring this about) as a result of law-works or as a result of faith-inspired listening? ) 78 See Delling, article ��������, Th.W.N.T., Vol. I, pp. 595, 596.) 1 1 2 8 0 “tw://bible.?id=45.15.4|AUTODETECT|” 79 The context makes clear that this rather than written beforehand 7 1 -1 9 0 “tw://bible.?id=45.15.4|AUTODETECT|” Rom. 15:4) 1 1 -1 9 0 “tw://bible.?id=49.3.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.3.3|AUTODETECT|” Eph. 3:3) 1 1 -1 9 0 “tw://bible.?id=65.1.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=65.1.4|AUTODETECT|” Jude 4) 1 1 -1 9 0 0 ) is the sense of ���������.) 1 1 2 8 0 0 80) 1 1 2 8 0 “tw://bible.?id=41.7.35|AUTODETECT|” The preference for either the one or the other translation hinges mainly on the answer which is given to the question, What is the meaning of � ���� �������? The notion that ������ is here used in the objective sense (body of doctrine, teaching) can be dismissed as being out of line with the context. It is also easy to agree on the meaning of � = by, by way of, as a result of. But the exact connotation, in the present instance, of ���-�� furnishes a real difficulty. Dismissing the meaning ear, ears 7 1 -1 9 0 “tw://bible.?id=41.7.35|AUTODETECT|” Mark 7:35) 1 1 -1 9 0 “tw://bible.?id=42.7.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.7.1|AUTODETECT|” Luke 7:1) 1 1 -1 9 0 “tw://bible.?id=44.17.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.17.20|AUTODETECT|” Acts 17:20) 1 1 -1 9 0 “tw://bible.?id=55.4.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.4.3|AUTODETECT|” II Tim. 4:3) 1 1 -1 9 0 “tw://bible.?id=45.10.17|AUTODETECT|” ), it is agreed that the word can refer to a. hearing or listening (active sense). It has this meaning in ) 7 1 -1 9 0 “tw://bible.?id=45.10.17|AUTODETECT|” Rom. 10:17) 1 1 -1 9 0 “tw://bible.?id=61.2.8|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=61.2.8|AUTODETECT|” II Peter 2:8) 1 1 -1 9 0 0 . The modifier ������� could then be interpreted as a qualitative genitive: hearing characterized by faith, hearing with a believing heart, or as a subjective genitive: hearing that comes of or: is inspired by faith. This interpretation of ���� ������� as being, in either sense, the hearing or listening of faith yields a good sense in the passage now under discussion. There is then a contrast between works performed in bondage to law , on the one hand, and listening inspired by (or: characterized by) faith, on the other.) 1 1 2 8 0 “tw://bible.?id=23.53.1|AUTODETECT|” However, ��� also has a passive meaning: b. that which is heard, report, preaching, message; particularly now the gospel message. It has this meaning in ) 7 1 -1 9 0 “tw://bible.?id=23.53.1|AUTODETECT|” Isa. 53:1) 1 1 -1 9 0 “tw://bible.?id=43.12.38|AUTODETECT|” (LXX) and at least also in the New Testament quotations of that passage 7 1 -1 9 0 “tw://bible.?id=43.12.38|AUTODETECT|” John 12:38) 1 1 -1 9 0 “tw://bible.?id=45.10.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.10.16|AUTODETECT|” Rom. 10:16) 1 1 -1 9 0 0 ). So rendered � ���� ������� could then be translated: by (or: as a result of) the gospel message which demanded faith or & which was the object of faith, or even more simply but still correctly: by believing the gospel message. Here, too, the contrast between doing what the law demands, on the one hand, and believing the gospel message, on the other, is very clear. What especially interested the present author, in making a study of this verse, was that noted interpreters, in each group (a. and b.) claim that their rendering of ���-�� does better justice to the contrast which Paul has in mind than does the opposite rendering. As I see it, both do equal justice to this contrast, and at bottom, both interpretations and translations of the passage amount to about the same thing, for what is this faith-inspired (or faith-derived) listening if it be not a listening with a believing heart to the gospel message ?) 1 1 2 8 0 “tw://bible.?id=45.15.28|AUTODETECT|” 81 The verb ���������� is probably passive, not middle. Nowhere else in the New Testament does this verb occur in the middle voice. It is always either active 7 1 -1 9 0 “tw://bible.?id=45.15.28|AUTODETECT|” Rom. 15:28) 1 1 -1 9 0 “tw://bible.?id=47.7.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.7.1|AUTODETECT|” II Cor. 7:1) 1 1 -1 9 0 “tw://bible.?id=47.8.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.8.6|AUTODETECT|” 8:6) 1 1 -1 9 0 “tw://bible.?id=47.8.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.8.11|AUTODETECT|” 11) 1 1 -1 9 0 “tw://bible.?id=50.1.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.1.6|AUTODETECT|” Phil. 1:6) 1 1 -1 9 0 “tw://bible.?id=58.8.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.8.5|AUTODETECT|” Heb. 8:5) 1 1 -1 9 0 “tw://bible.?id=58.9.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.9.6|AUTODETECT|” 9:6) 1 1 -1 9 0 “tw://bible.?id=60.5.9|AUTODETECT|” ) or passive 7 1 -1 9 0 “tw://bible.?id=60.5.9|AUTODETECT|” I Peter 5:9) 1 1 -1 9 0 0 ).) 1 6 2 8 0 0 82 On ���� see N.T.C. on Philippians, p. 77, footnote 55, meaning g.) A.V. Authorized Version (King James)) 83 Greek authors at times used an adverbial modifier �V, ����� to indicate whether the experience was good or bad.) 84 Or: (does he bring this about) as a result of law-works or as a result of faith-inspired listening? For a discussion of these different renderings see on verse 2.) 85 For the meaning of ��������� see N.T.C. on Philippians, p. 74, footnote 50.) 86 For ���������, here ������� see Heidland, Th.W.N.T., Vol. IV, especially pp. 293, 294.) 1 1 2 8 0 “tw://bible.?id=1.15.6|AUTODETECT|” 87 It is for this reason that James (2:20 24), with his stress on works, is able to make use of this same passage 7 1 -1 9 0 “tw://bible.?id=1.15.6|AUTODETECT|” Gen. 15:6) 1 1 -1 9 0 0 ) and to apply it to prove his point, doing so without coming into any real conflict with Paul.) 1 1 2 8 0 “tw://bible.?id=1.17.5|AUTODETECT|” 88 Until his name is changed he is called Abram 7 1 -1 9 0 “tw://bible.?id=1.17.5|AUTODETECT|” Gen. 17:5) 1 1 -1 9 0 0 ).) 1 4 2 8 0 0 N.T.C. W. Hendriksen, New Testament Commentary) 89 Though construing ��������� as a present indicative yields a good sense , the imperative is more immediately understandable: the Galatians were forgetting that in the sight of God racial distinctions had no value, that faith was all that really mattered. Hence, they are called back to their duty of realizing this truth.) 90 The forward position of � �������, indicating strong emphasis, is inexcusably lost in most translations.) 91 The English translation of such a simple phrase as ��=B �����=B �����, with retention of the sound similarity which in the original characterizes the words �1 � �������, �����=B, is not easy. This is due to the fact that English has no suitable adjective that is built on the stem faith. To a modern reader A.V. s faithful Abraham is somewhat confusing, since the word faithful in the sense of full of faith is today obsolete.

Today a faithful person is simply one who is true to his word and shows loyalty, fidelity. It is only fair to state that several other languages, besides English, present the same difficulty. In German, however, the sentence runs very smoothly: Also werden nun, die des Glaubens sind, gesegnet mit dem glubigen Abraham. Dutch similarly: Zij, die uit het geloof zijn, worden dus gezegend tezamen met den gelovigen Abraham. In English the best that can he done with ��=B �����=B ����� is to render it Abraham, the man of faith or, with R.S.V., Abraham who had faith. ) 1 1 2 8 0 “tw://bible.?id=1.12.7|AUTODETECT|” 92 It is true, of course, that blessings of a more temporal character were also promised to Abraham for example, To thy seed will I give this land 7 1 -1 9 0 “tw://bible.?id=1.12.7|AUTODETECT|” Gen. 12:7) 1 1 -1 9 0 0 ) but it is the central promise, I will be your God, with all that it implies as to salvation full and free in and through the promised Messiah, that is repeated throughout both the Old and the New testament, as has been shown. To say that God s covenant with Abraham has no significance for us because in addition to its central promise it also comprised elements of a temporal and national character amounts to affirming that a river loses its identity when it decreases or increases in width or depth. Besides, the promised land typifies Canaan above. See on 3:16.) 1 1 2 8 0 “tw://bible.?id=40.5.21-40.5.48|AUTODETECT|” 93 That total inability is brought to light even more sharply when the law is interpreted in its true, inner meaning. Thus Jesus showed that, in order to qualify as a murderer, being angry with one s brother would suffice, while similarly the lustful glance would suffice to make one an adulterer 7 1 -1 9 0 “tw://bible.?id=40.5.21-40.5.48|AUTODETECT|” Matt. 5:21 48) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 94 In verse 10 (contrast beginning of verse 13) the word ������� is used without preceding article, no doubt to emphasize the quality of this curse, as if to say curse as opposed to blessing (for the latter see verses 8, 9, 14).) 95 The correct rendering is not the righteous by faith but shall live by faith. This is clear both from the preceding and the immediately following context; for live by faith is contrasted with justified by law and with live by (doing) them. ) 1 1 2 8 0 “tw://bible.?id=49.5.16|AUTODETECT|” 96 The verb is ���������. In the New Testament, besides its occurrence here and in 4:5, it is found only in ) 7 1 -1 9 0 “tw://bible.?id=49.5.16|AUTODETECT|” Eph. 5:16) 1 1 -1 9 0 “tw://bible.?id=51.4.5|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=51.4.5|AUTODETECT|” Col. 4:5) 1 1 -1 9 0 “tw://bible.?id=49.1.7|AUTODETECT|” . But other verbs express the same or a very similar idea. See N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=49.1.7|AUTODETECT|” Eph. 1:7) 1 1 -1 9 0 “tw://bible.?id=51.1.14|AUTODETECT|” and on ) 7 1 -1 9 0 “tw://bible.?id=51.1.14|AUTODETECT|” Col. 1:14) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 97 The idea of substitution, however, can hardly be derived solely from the preposition Q���. To say that in this passage Q��� = ��� is precarious and wholly unnecessary. Entirely aside from the meaning of Q��� the passage itself clearly teaches a. that we were under the law s curse; b. that we are now no longer under the curse; and c. that the reason for this changed situation is this: Christ took our curse upon himself. The logical conclusion, surely, is that Christ s curse-bearing was substitutionary.) 1 1 2 8 0 “tw://bible.?id=58.9.16|AUTODETECT|” 98 The LXX translators used the word ������� to render the Hebrew ber+th. It appears thus nearly three hundred times. The New Testasment also uses ������� rather than �������, probably because the former stresses the one-sided character of God s disposition with respect to salvation for man and all that this implies. In ) 7 1 -1 9 0 “tw://bible.?id=58.9.16|AUTODETECT|” Heb. 9:16) 1 1 -1 9 0 “tw://bible.?id=58.9.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=58.9.17|AUTODETECT|” 17) 1 1 -1 9 0 “tw://bible.?id=48.3.15|AUTODETECT|” and also here in ) 7 1 -1 9 0 “tw://bible.?id=48.3.15|AUTODETECT|” Gal. 3:15) 1 1 -1 9 0 0 the context favors the rendering testament. Elsewhere the translation covenant is probably the best.) 1 1 2 8 0 “tw://bible.?id=9.8.15|AUTODETECT|” 99 Biblical Hebrew does not use the plural of zera 7 1 -1 9 0 “tw://bible.?id=9.8.15|AUTODETECT|” I Sam. 8:15) 1 1 -1 9 0 “tw://bible.?id=27.11.31|AUTODETECT|” ) in referring to one s descendants; and even the Greek �������� though occurring in classical literature, is elsewhere not plentiful 7 1 -1 9 0 “tw://bible.?id=27.11.31|AUTODETECT|” Dan. 11:31) 1 1 -1 9 0 0 ; IV Macc. 18:1).) 1 1 2 8 0 “tw://bible.?id=1.15.16|AUTODETECT|” 100 As to the small number of generations mentioned or implied in ) 7 1 -1 9 0 “tw://bible.?id=1.15.16|AUTODETECT|” Gen. 15:16) 1 1 -1 9 0 “tw://bible.?id=2.6.15-2.6.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.6.15-2.6.19|AUTODETECT|” Exod. 6:15 19) 1 1 -1 9 0 “tw://bible.?id=4.26.57-4.26.59|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=4.26.57-4.26.59|AUTODETECT|” Num. 26:57 59) 1 1 -1 9 0 “tw://bible.?id=40.1.8|AUTODETECT|” , it is a well-known fact that the ancients counted generations differently than we do today: for one reason or another they would often skip certain ancestors in their count. In 15:16 one generation may represent one century. As to skipping generations, compare ) 7 1 -1 9 0 “tw://bible.?id=40.1.8|AUTODETECT|” Matt. 1:8) 1 1 -1 9 0 “tw://bible.?id=12.8.25|AUTODETECT|” with ) 7 1 -1 9 0 “tw://bible.?id=12.8.25|AUTODETECT|” II Kings 8:25) 1 1 -1 9 0 “tw://bible.?id=12.12.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=12.12.1|AUTODETECT|” 12:1) 1 1 -1 9 0 “tw://bible.?id=12.12.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=12.12.2|AUTODETECT|” 2) 1 1 -1 9 0 “tw://bible.?id=12.15.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=12.15.1|AUTODETECT|” 15:1) 1 1 -1 9 0 0 . Therefore no solid argument as to the length of Israel s stay in Egypt can be based on such passages.) 1 1 2 8 0 “tw://bible.?id=49.3.1|AUTODETECT|” 101 Here ����� probably means by reason of, cf. ) 7 1 -1 9 0 “tw://bible.?id=49.3.1|AUTODETECT|” Eph. 3:1) 1 1 -1 9 0 “tw://bible.?id=62.3.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.3.12|AUTODETECT|” I John 3:12) 1 1 -1 9 0 0 . The statement must be explained, as always, in the light of the context; see especially verse 24. This refutes the interpretation, favored by some, that Paul here views the law as a means of checking or restraining transgressions.) 1 1 2 8 0 “tw://bible.?id=44.7.38|AUTODETECT|” 102 For example, to identify these angels with the Angel mentioned in ) 7 1 -1 9 0 “tw://bible.?id=44.7.38|AUTODETECT|” Acts 7:38) 1 1 -1 9 0 “tw://bible.?id=1.22.11|AUTODETECT|” or with the Angel of Jehovah of the Old Testament 7 1 -1 9 0 “tw://bible.?id=1.22.11|AUTODETECT|” Gen. 22:11) 1 1 -1 9 0 “tw://bible.?id=1.48.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.48.16|AUTODETECT|” 48:16) 1 1 -1 9 0 0 ; etc.) is unwarranted. That God s holy angels are, in a sense, ambassadors is true, though also the passage in Josephus (Antiquities XV.v.iii) where this comparison is drawn, fails to shed light on the exact nature of the function of the angels at Sinai.) 1 10 2 8 0 0 103 This is a contrary to fact or second class conditional sentence, relating to past time: �0 a with aor. indic. passive in the protasis, and � with a past indicative in the apodosis. In such sentences &� may be regarded as aorist in meaning.) 104 The neut. �p ����� can refer to persons, and the present context favors the meaning all mankind. ) 105 In connection with abstract nouns faith, hope, love, etc. the Greek (as also German, Dutch, and French) often uses the definite article where English would omit it. Thus the correct English rendering of the phrase through the faith of the original (verse 26) is through faith. However, if the abstract quality has been mentioned in the immediately preceding context and the article s omission would lead to confusion, it is better to insert it or the demonstrative this or that in English. Hence, at the beginning of verse 23 I favor the rendering this faith (with Williams and N.E.B.), and toward the close of that verse the faith (with Williams), and again this faith in verse 25 (with Williams). On the use of the article in the original in such cases see Gram.N.T., especially pages 758 and 762.) 106 Some hold that faith must here be interpreted in the objective sense (religion, doctrine) as in 1:23.

See also 6:10. However, the word obviously refers to the faith in Jesus Christ of the preceding verse, the subjective activity of believing in him.) 107 In German one might say that the law is not here described as our Schulmeister but rather as our Zuchtmeister; or in Dutch: not as our schoolmeester but rather as our tuchtmeester.) 108 The rendering the law became our tutor, favored by many, is entirely proper, provided the figure be understood in the sense of the guardian of a boy or girl below the age of puberty or majority, and not in the sense which today many immediately attach to it, namely, that of private instructor.) 109 Thus the order of the words as in the original is maintained (as in A.R.V.); and at the same time, by the use of commas, room is provided for the probability that the phrase in Christ Jesus must here be regarded as a modifier of the entire statement. Another way of arriving at the same result would be to shift the phrase in Christ Jesus from the end of the sentence to the beginning: For in Christ Jesus you are all sons of God through faith (cf. R.S.V.). Although it is certainly possible to regard the phrase in question as modifying only the concept faith (cf. A.V.: For we are all children of God by faith in Christ Jesus, note absence of commas), the alternative manner of construing the sentence (with � ������ 8���� regarded as a modifier of the whole) receives support from verse 27, in which not Christ as the object of faith but as the One with whom believers have become united is indicated.

The oneness of Christ and his own is, moreover, not only a repeatedly recurring Pauline theme but also a central thought in the immediate context (verse 27).) 110 Though �P� �� = �P� ������ is rendered variously, the translators agree that Christianity cannot tolerate any actions or decisions which because of race, social standing, or sex, would degrade certain individuals to the status of second-rate citizenship in the kingdom of heaven, or would even exclude them entirely from such citizenship. Thus, Moffatt and also Goodspeed translate: There is no room for ; A.V. and R.S.V.: There is neither ; N.E.B.: There is no such thing as ; and Weymouth: There cannot be. ) 111 The �0 �� in this simple or first class conditional sentence does not suggest doubt, however. The meaning is that whoever is of Christ certainly also belongs to Abraham s seed. Throughout this epistle Paul regards the Galatians as Christians (3:15; 4:12, 19; 5:10), though grossly erring (3:1).) Hendriksen, W., & Kistemaker, S. J. (1953-2001). Vol. 8: New Testament commentary : Exposition of Galatians.

Accompanying biblical text is author’s translation. New Testament Commentary (109). Grand Rapids: Baker Book House.)