Galatians 3
OGCQUESTIONS ON GALATIANS, CHAPTER THREE True - False
Christ ransomed us from the Law’s curse by taking our curse upon himself.
The law is a schoolmaster to bring men to Christ.
Because our faith is never complete men are always under the schoolmaster or tutor.
Baptism into Christ is a putting on of the law.
All men are one in Christ, except those of different color.
If we belong to Christ, then we are truly descendants of Abraham and his heirs under the promise.
The law was given shortly after Abraham was justified by faith.
The law was added because of transgressions.
All who rely on works of the law are under a curse.
The law of Moses annulled any covenant previously made by God.
Paul maintained that obedience is better than sacrifice.
The Spirit was given to the Galatians through the working of the law.
Some stern things are said to the Galatians in this chapter.
Paul laid all the blame on the Galatians.
Paul tells the Galatians that they were foolish.
When we have had faith, we have put on Christ according to Galatians 3:27.
If we are Christ’s we may be considered as Abraham’s seed. Galatians 3:29
The promise to Abraham was at least 430 years before the Israelites were at Sinai.
As many as are of the works of the law are under a curse.
An argument of Paul’s in Galatians is that the law should not be obeyed because it was against the promises of God.
Completion;
What then is the law? It was _______________ because of transgression.
O _______________ Galatians who did bewitch you?
Even as Abraham believed God, and it was reckoned unto him for _______________.
For it is written, cursed is everyone that hangeth on a _______________.
Now that faith is come, we are no longer under a _________.
The law which came _______________ years after, doth not disannul, so as to make the promise of none effect.
Galatians 3:1-5
PART TWO JUSTIFICATION: NOT BY LAW BUT BY FAITH IN CHRIST 3:1-4:31
A.
JUSTIFICATION BY FAITH PROVED. Galatians 3:1-14
By reception of the Holy Spirit Galatians 3:1-5
**TEXT 3:1-5
(1) O foolish Galatians, who did bewitch you, before whose eyes Jesus Christ was openly set forth crucified? (2) This only would I learn from you, Received ye the Spirit by the works of the law, or by the hearing of faith? (3) Are ye so foolish? having begun in the Spirit, are ye now perfected in the flesh? (4) Did ye suffer so many things in vain? if it be indeed in vain. (5) He therefore that supplieth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith?
PARAPHRASE 3:1-5**
1 The doctrine of justification by faith is so full of comfort, and the proofs of it are so clear, that I must ask you, O senseless Galatians, what false teacher hath deceived you, and turned you from the gospel, to whom plainly Jesus Christ was set forth crucified for you, in order to procure you eternal life? 2 This only would I ask you who are gone over to Judaism, On account of performing the works of the law of Moses, received ye from me the gifts of the Spirit, whereby your acceptance with God was sealed? Or on account of your yielding the obedience of faith? When I communicated the gifts of the Spirit to you, few of you had any knowledge of the law of Moses. 3 Are ye so senseless, that having begun to live acceptably to God under the gospel, ye now attempt to make yourselves perfect in point of acceptance by performing the rites of the law of Moses, whose only use is to purify the flesh? 4 Have ye suffered so many evils for the gospel to no purpose? seeing indeed it is to no purpose to have suffered them, if ye seek justification by the law of Moses; for in that case, the gospel will be of no advantage to you. 5 He, then, who communicated to you the gifts of the Spirit, and who wrought miracles among you, did he these things on account of recommending the works of the law of Moses, as necessary to your justification? or on account of recommending the obedience of faith to you, as the means of your salvation?
**COMMENT 3:1
O foolish Galatians**
Here he does not call them brethren but foolish people.
a.
They had listened to false teaching.
b.
They were returning to bondage.
What a person believes does make a difference according to the word of God.
a.
Cf. 1 Corinthians 1:10-13 where division is condemned.
b.
Cf. John 10:16; John 17:20-21 where Christ speaks of oneness.
Foolish people risk the danger of coming short of God’s rest. Cf. Hebrews 4:1; Hebrews 2:1; Hebrews 3:12
who did bewitch you
The implied answer is Satan.
He points out that this is a fruit of the flesh.
Idolatry and Witchcraft are also bewitching. Galatians 5:20
Following false teaching surely classifies one in the realm of foolishness.
that ye should not obey the truth
This phrase does not appear in the American Standard version.
The Catholic Biblerevision of the Challoner Rheims versionin the footnote says Some Vulgate codices and the Clementine edition add That you should not obey the truth. p. 516.
before whose eyes Jesus Christ was openly set forth
Was he crucified where they could see Him?
a.
Such was not likely: no doubt none, or very few, were present at the crucifixion.
b.
The Catholic Bible says, been depicted crucified.
It may mean Paul had portrayed the crucifixion until they saw it clearly enough to believe and obey.
a.
It was set before them in preaching.
b.
It was set before them through the spreading of the Lord’s Table.
Was something set forth before Paul’s eyes? Not likely.
a.
Paul’s eyes beheld two things if this view is accepted:
Christ crucified
Galatians bewitched
b.
Of course this could be in a figurative sense, but it is not the teaching of the text.
**crucified **or Crucified among youLuther.
Perhaps he says they have recrucified Jesus.
a.
Seeing they crucify to themselves the Son of God afresh, and put him to an open shame. Hebrews 6:6
b.
In the light of Heb 6:6 this is not an impossible interpretation of Luther’S.
This would be a serious charge to these brethren.
BEWITCHED 3:1
One thing made clear by Jesus was that men could be deceived. Jesus stated it before Paul did. Jesus prophesied saying that some of the people are going to testify that during their lives on earth they prophesied, they exorcised demons, and did many other miracles which would include speaking in tongues, interpreting tongues and all the other forms of supernatural phenomena that fall into this category of charismatic gifts. Note that our Master did not deny that they did this, but rather He denied that He (or God) was the source of their miracle working. People can talk themselves into most anything. Rationalizing is the great narcotic that people use to anesthetize their consciences and justify yielding to temptation.
We know that not only does Satan, himself, bewitch people, but that he uses other people to do the bewitching. Did not Satan use Eve as the one who misled Adam? Paul warned of enemies of your own selves when talking to the elders at Ephesus. Acts 20:30.
Just what methods does Satan use in the misleading or bewitching? We know he tells lies even as he did to Eve in Genesis 3:5. We know also that he uses half-truths to deceive and half-truth is worse than no truth at all. That was one of the ways which Satan used on the Galatian Christians. And Satan also uses traditions to bewitch people and mislead them. Jesus refers to such traditions as DOCTRINES, THE COMMANDMENTS OF MEN Matthew 15:8-9. Satan not only teaches falsely, but he supplies the power-source for the performing of some supernatural phenomena such as tongue speaking, healings, exorcisms, etc.
WORD STUDY 3:1
Bewitch (baskainobask EYE no). This interesting word goes back to witchcraft and the popular belief in the power of the evil eye. Of course Paul did not hold any such superstition, but his biting use of sarcasm said, in effect:
Why, you-’re acting crazy in turning back to the law! What’s wrong? Has someone cast a spell on you? Surely you would not do this if you were rational and could think clearly!
Openly set forth (prographopro GRAH fo). Paul so graphically described the crucifixion in his preaching that they virtually saw it with their own eyes. The word prographo was used of official notices and public proclamations, much in the sense of our modern billboards. The message is so public and plain that one just can-’t miss it!
**COMMENT 3:2
this only would I learn from you**
Let me ask you one question; that is enough to settle the question.
This expression shows Paul’s great concern.
received ye the Spirit
Yes, they did receive personally the indwelling presence.
a.
And because ye are sons, God sent forth the Spirit of his Son into our hearts, crying, Abba, Father. Galatians 4:6
b.
This should prove the inferiority of the law.
Yes, they did, for some of them were able to work miracles. (Galatians 3:5)
by the works of the law or by the hearing of faith
Name the proper answer and you will see wherein is the approval of God.
They began in the Spirit, now they are trying to perfect themselves in the flesh.
The hearing of faith brought them the Spirit; now why go back to the law that did not and could not bring them the Spirit of God?
OBEY THE TRUTH 3:2-7
In our permissive society, we need to take a new look at obedience. The principles of obedience, submission, and authority are clearly set forth in both the Old and New Testaments. Every creature of God has his appointed place, from cherubim, seraphim, archangels, and angels down to the lowliest beast. Man himself is made a little lower than the angels, and was commanded to have dominion over the fish of the sea and over the birds of the air and over every living thing that moves. The modern cult of personality makes submission a degrading thing. We are told that we cannot be whole persons if we submit. Obedience is thought of as restrictive and therefore bad. Freedom is defined as the absence of restraint, quite the opposite from the scriptural principle embodied in Jesus-’ words, If ye continue in my words, then are ye my disciples, and ye shall know the truth and the truth shall make you free. Freedom in God’s view lies always on the far side of discipline, which means obedience. Wholeness is achieved not by casting off restraint, but by obeying the laws of creation. A river must be harnessedlimited, channeled, restrictedin order to produce power. It is not by leveling and equalization that the life of a Christian is enriched, but by recognition of and obedience to the order given by the Creator. To attempt to apply democratic ideals to the kingdom of God, which is purely hierarchical, can result only in a loss of power and ultimately in destruction. Christ, himself, the Servant and Son, accepted limitation and restriction. He subjected himself. He learned obedience. We can do no less.
**COMMENT 3:3
having begun in the Spirit are ye now perfected in the flesh**
This is advancing backward, Paul says.
a.
Note that Paul in Galatians 4:1-6 says law then Christ.
b.
Here he says your step has been Christ and now law.
They have begun in the Spiritwith power, miracles, liberties, grace. Now they have turned to perfect their lives by fleshly rites, forms, ordinances.
How do we perfect ourselves? Let the Scriptures answer.
a.
By study of the Word. 2 Timothy 3:16-17
b.
… that they may be perfected into one; that the world may know that thou didst send me, and hast loved them even as thou hast loved me. John 17:23
c.
By being transformed. Romans 12:2
**COMMENT 3:4
did ye suffer so many things in vain? If it be indeed in vain**
You embraced the Christian doctrine and suffered for it.
Your folly is greater if you desert it now.
To forsake Christ after your vision of Him is a shameful thing.
a.
You could have escaped sufferings altogether by embracing Judaism in the first place, for the Jews are not persecuted.
b.
The Jews stirred up the hostility of Gentiles.
McGarvey says it may be translated If indeed it is only in vain.
a.
Here Paul would mean he hopes that the reward of suffering would not extend to the loss of salvation.
b.
This, McGarvey feels, is forceful, but a strained interpretation. p. 265
McGarvey feels that actually Paul is expressing a hope that they may repent of their apostasy and so not lose the reward of their sufferings. Cf. Matthew 5:11-12
WORD STUDY 3:4
Outside the New Testament the word suffer (paschoPAH sko) is often translated simply to experience. There is a good chance that Paul was referring not to persecutions which they had suffered, but to divine blessings which they had experienced. Either way, it was all in vain if they turned back to legalism.
**COMMENT 3:5
he therefore that supplieth to you the Spirit**
Who is the He?
a.
No doubt it is Godfor it is God back of the person even if a person is meant.
For it is God who worketh in you both to will and to work, for his good pleasure. Philippians 2:13
The Spirit comes to the believer in faith and obedience, therefore God supplies the Spirit.
b.
This verse itself indicates that Deity is involved for it is the hearing of faith that causes the Spirit to be supplied.
Paul could mean self: And when Paul had laid his hands upon them the Holy Spirit came on them; and they spake with tongues, and prophesied. Acts 19:6
and worketh miracles among you
Paul had.
a.
At Lystra, he made a cripple (from mother’s womb) walk. They called Barabas, Jupiter, and Paul, Mercury. Acts 14:8
b.
Paul was stoned and left for dead, but arose. Acts 14:19
McGarvey feels that He refers to God, rather than to God’s minister who worked miracles.
doeth he it by the works of the law, or by the hearing of faith
God had not worked, miracles among them at the hand of the Jews, but by men who preached the Gospel.
It came by their belief and so their case was like Abraham’S.
WORD STUDY 3:5
The word supply (epichoregeoeh pee koh ray GEH oh) goes back to the Greek theatre, where a wealthy patron would provide funds for the chorus, the costumes, etc. A later usage in marriage contracts is illustrated in this papyrus scrap:
Let him who is marrying provide for his bride the necessities of life to the extent of his ability.
Our Father has abundantly furnished, even lavished, His Spirit upon His children.
STUDY QUESTIONS 3:1-5
How does Paul address the Galatians in this chapter?
In what way had they become fools?
What does bewitch mean?
Are we bewitched if we follow false teachers?
Is it possible to be obedient to truth and yet practice false doctrines at the same time?
Did these converts see Christ’s crucifixion?
How could Paul have meant it?
Is it possible that he meant that they had crucified Christ?
If false teaching crucifies Christ, has a false teacher any right to expect salvation?
What did Paul want to learn?
Had they received the Spirit?
When did they receive the Spiritafter they gave up the law or before?
If faith brings the Spirit, what would be the advantage of returning to the law?
Of what foolishness are they accused?
Is the law of Moses a perfecting instrument?
If we begin in Christ, are we to end in Him too?
What had they suffered?
Why had they suffered?
Is suffering for righteousness in vain?
Identify the supplier here.
Who worked miracles among them?
Is the miracle worker and supplier, the apostle Paul?
What is the record of Paul’s miracles?
Galatians 3:6-9
Justification by faith proved by the case of Abraham. Galatians 3:6-9
**TEXT 3:6-9
(6) Even as Abraham believed God, and it was reckoned unto him for righteousness. (7) Know therefore that they that are of faith, the same are sons of Abraham. (8) And the scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand unto Abraham, saying, In thee shall all the nations be blessed. (9) So then they that are of faith are blessed with the faithful Abraham.
PARAPHRASE 3:6-9**
6 That both Jews and Gentiles are to be justified by faith, is evident: For seeing Abraham believed God, and it (his believing) was counted to him for righteousness. 7 Know ye certainly, that they who imitate Abraham in his faith, and who seek to be justified, as he was, by faith, the same are the sons of Abraham, to whom the promises were made; and particularly the promise, that their faith shall be counted to them for righteousness.
8 For God, the author of the scripture, having predetermined that he would justify the nations by faith, preached the good news to Abraham before the law was given, and even before Abraham was circumcised; saying Genesis 12:3. Surely in thee all the nations of the earth shall be blessed with the blessing of justification by faith.
9 Wherefore, according to God’s promises, they who imitate Abraham in his faith, and who after his example seek to be justified by faith, shall be blessed with believing Abraham, by having their faith counted to them for righteousness.
**COMMENT 3:6
Even as Abraham believed in God**
The Scriptures tell of Abraham’s faith.
a.
And he believed in Jehovah; and he reckoned it to him for righteousness. Genesis 15:6
b.
For what saith the Scripture? And Abraham believed God. Romans 4:3
c.
He received it while in uncircumcision. Romans 4:9-10
d.
He received it after he had been reckoned as righteousas a seal. Galatians 4:11
We have a different seal as Christians.
a.
Howbeit the firm foundation of God standeth, having this seal, The Lord knoweth them that are his.
The blessings bestowed shows He knows.
The answer to prayers shows He knows.
b.
Who also sealed us, and gave us the earnest of the Spirit in our hearts. 2 Corinthians 1:22
c.
In whom ye also. having also believed, ye were sealed with the Holy Spirit of promise. Ephesians 1:13
d.
And grieve not the Holy Spirit of God, in whom ye were sealed unto the day of redemption. Ephesians 4:30
The case of Abraham antedated the law by 430 years according to Galatians 3:17.
it was reckoned unto him for righteousness
Since Abraham by faith would work with God, God could work with him as a righteous one.
The prime requirement is faith and not law.
ABRAHAM, THE FATHER OF THE FAITHFUL 3:6-7
There are lines when crossed that completely change circumstances. When one thanks God that he has achieved humility, he at that point has crossed over the line from humility to pride. Works is one of those fine lines. Work is great, but there are millions of people who think that they can work their way to God’s grace. Many people who believe the Bible find some way to explain away either Paul or James. In the Roman and Galatians letters, Paul says that Abraham was justified apart from works. In his epistle, James says that Abraham was justified apart from works. However, if Abraham had not obeyed God, he would have stayed in Ur of Chaldees and would not have been the Father of the Faithful. Works for God without a faith that includes commitment to Him are not Christian. If faith without works is dead, works without faith are shallow and unprofitable to God and man. There is a school of thought with widespread influence which believes that a man is justified by faith apart from works. There is another large school of thought which believes that if you work, even without a deep, personal relationship to Him, works will save. These are both wrong. Those who believe that works can save them have the mistaken idea that they keep the law of God perfectly. In other words, they can work themselves to heaven. They are just as wrong as those who believe that they can think themselves to heaven while living in a dream world of correct opinions, without works for Christ. There are millions in this world who claim faith in God, but are as demons who believe in Him without serving Him. They may even accept orthodox doctrinal statements about God, but they may not be Christian. This means if the faith I have in God is intellectual only, that faith is demonic and dead in quality. It is active against God in its determination to be saved without God in spite of His demand for obedience.
WORD STUDY 3:6
Reckoned (logizomailaw GID zo my) was a very common accounting term in the sense of put down to one’s account. Abraham’s faith was credited to him in God’s ledger as righteousness. This is the only way, incidentally, that any man can ever square his accounts with God.
**COMMENT 3:7
they that are of faith, are the sons of Abraham**
We are saved by faith and not genealogically.
By faith Abraham came into proper relationship with God, He was a child of God.
We become a son of Abraham and, of course, a son of God by faith.
**COMMENT 3:8
and the scripture foreseeing**
What is meant by foreseeing?
a.
It means the event was foretold.
b.
Scripture is always in advance of man’s wisdom.
How long before did they foresee?
a.
430 years before the law, the scriptures told of the faith that would justify the Gentiles.
b.
The blind Jews had veiled this truth from the Galatians.
preached the Gospel beforehand unto Abraham
The gospel preached was good tidings, that all the families of the earth would be blessed.
All families means all nations.
Observe that the King James says, Preached before the Gospel.
a.
This does not change the meaning.
b.
Read it with a comma after the word before.
c.
Note that the context likewise agrees with A.S.V.
in thee shall all the nations be blessed
This is expressed in Genesis 12:3.
The blessing would come by faith; and faith would be in the person of Christ.
The law was to prepare the way; it was not the way.
Now 430 years before the law and 1500 years of law have gone by and in the fulness of time (Galatians 4:4) the person of Christ has performed this.
PREACHING THE GOSPEL 3:8
Very little is said in the Galatians letter in a direct way concerning personal responsibility in preaching the Gospel. The exaltation of the saving grace of God is certainly motivation to share the good news. In Galatians 3:8, Paul makes it clear that Good News was preached unto Abraham.
The command for us to preach is not so stated in the Galatians letter.
But the witnessing role is not purely passive. God has given the church a ministry of reconciliation that through the church God might bring about the reconciliation of all things. things in heaven and things on earth (2 Corinthians 5:18; Ephesians 1:10; Ephesians 3:10; Colossians 1:20). This gives Christians a mandate for working in various ministries of reconciliation, performing those good works which God prepared beforehand for the fulfilling of his plan of reconciliation (Ephesians 2:10).
Paul urges us to do good to all men, Galatians 6:10. What is better than preaching the good news?
The Church must witness to God’s personal acts throughout historyand, as the book of Acts makes clear, supremely to the resurrection of Jesus Christ. (Acts 2:32; Acts 3:15; Acts 4:33).
WORD STUDY 3:8
Justify (dikaioodih ky OH o) was a common legal term. It first meant to reach a verdict, and later came to mean to declare to be just. A contract might declare a certain sum of money to be right and just. A court might declare a defendant innocent, and thus acquit him of the charge against him. It did not mean to acquit on a mere technicality, as is common today, but to vindicate on the basis of evidence. In our case, the evidence is that the debt of sin has already been satisfied by the sacrificial death of Jesus.
**COMMENT 3:9
they that are of faith are blessed with the faithful Abraham**
Everyone can be of faith.
a.
Those who were not of genealogical fortune, were unfortunate under the law.
b.
Everyone can be under the blessing of Abraham by faith.
c.
The whosoever of Joh 3:16 is all inclusive.
What was the blessing of Abraham?
a.
The blessing of righteousnessjustification imputed to Abraham is now imputed to Gentile men of faith.
b.
The God who blessed Abraham abundantly is the same God today.
STUDY QUESTIONS 3:6-9
What Patriarch is used as an example of faith rather than works?
How many years prior to their time was Abraham?
By how many years did his father precede the law?
By what evidence was Abraham’s faith accepted?
Did the Galatians have evidence that their faith was acceptable?
Define the word reckoned.
Were the Galatians children of Abraham?
Are Gentile Christians today his children too?
Why is faith so exalted by the apostle here, as though obedience is not necessary?
Define foreseeing?
Who should have seen through the eyes of Scripture?
How did Abraham hear the gospel?
How could Abraham bless all the nations?
Was this blessing only for the nations of his day?
Does the blessing cut across national and genealogical lines?
What blessing of Abraham will we receive?
Who is meant by they that are of faith?
Galatians 3:10-12
Justification by faith proved by the inability of the Law to Justify. Galatians 3:10-12
**TEXT 3:10-12
(10) For as many as are of the works of the law are under a curse: for it is written, Cursed is every one who continueth not in all things that are written in the book of the law, to do them. (11) Now that no man is justified by the law before God, is evident: for, The righteous shall live by faith; (12) and the law is not of faith; but, He that doeth them shall live in them.
PARAPHRASE 3:10-12**
10 But all, without exception, who seek justification by the works of the law of Moses, whether moral or ceremonial, instead of obtaining the blessing of justification, are under the curse of that law: For it is written, Most severely to be punished is every one, who doth not continue in all the precepts written in the book of the law of Moses, to do them.
11 Besides, that by works of law no one can be justified before God, is manifest from Habakkuk, who hath said nothing of men’s being just by works, but hath declared, (Ch. Galatians 2:4), that the just by faith shall live eternally.
12 Also, the law of Moses doth not require faith as the means of obtaining life eternal. But it saith, He who doth these things, the judgments and ordinances of God, mentioned in Leviticus 18:1-30 shall live by them a long and happy life in Canaan.
**COMMENT 3:10
as many as are of the works of the law are under a curse**
The blessing of justification comes by faith.
Those under the law could not be justified, for all failed to keep it, thus they rested under a curse.
Would this not be a contradiction to Romans 2:13, For not the hearers of the law are just before God but the doers of the law shall be justified?
a.
No, for in Romans he is emphasizing that the Gentile was a responsible person.
b.
Though his law was inferior to the Jewish law, yet he would be bound by it.
Now history has passed onthe law is no longer binding on the Jew.
for it is written
This is a quotation from Deuteronomy 27:26.
This quotation from the law itself should settle the issue.
cursed is every one who continueth not in all things that are written in the book of the law to do them
No man could live up to the lawhence all were cursed.
Even the rich young ruler was not an exception.
a.
He broke the law of covetousness.
b.
The law, while sounding simple, is too profound for complete observance.
**COMMENT 3:11
now that no man is justified by the law before God is evident**
What is the evidence?
a.
The evidence is expressed in the remainder of the verse For the righteous shall live by faith.
b.
This evidence here is only a summaryit has a great meaning.
The brief summary is that the law itself curses righteousness by the law.
for the righteous shall live by faith
This is a quotation and is repeated elsewhere: Hebrews 2:4 and Romans 1:17
This, evidence is seen in at least three ways.
a.
The history of faith is evidence.
Abraham is an example. Genesis 12:1-20
Abel is an example. Hebrews 11:4 (offered sacrifice)
Enoch is an example. Hebrews 11:5 (was translated)
Noah is an example. Hebrews 11:7 (built an ark)
b.
It is evident in dealing with God that work is worth nothing without faith.
Without faith it is impossible to be well-pleasing unto him. Hebrews 11:6
Cain is an examplehis sacrifice represented as much work, but it was not acceptable.
The prophets cried out against faithless sacrifices: Hosea 12:11 and Amos 5:21
c.
It is evident in the fact that faith is the inspirer of acceptable works.
If ye love me, ye will keep my commandments. John 14:15
For in Christ Jesus neither circumcision nor uncircumcision; but faith working through love. Galatians 5:6
Depart from me ye cursed. Matthew 25:41
Read this text again as follows: The just by faith shall live.
**COMMENT 3:12
and the law is not of faith**
The Catholic Bible reads, Law does not rest on faith.
A logical question to ask is, What is it of?
a.
Actually the law was a governmental system for a body of Jewish slaves, set free from Egypt.
They needed no law under Egypt when they were under Egyptian law.
The law helped to make them a nation and to bind them as a nation to God.
b.
The law was their teacher.
With the law it was not so much What do you believe? as What have you done?
a.
It required obedience and a daily punishment for those who broke it.
b.
Its punishment and reward was immediate while faith like Abraham’s looked more to the future.
but, He that doeth them shall live in them
If you were obedient, you were permitted to live, but disobedience brought death.
a.
Leviticus 18:5 is quoted in Galatians 3:12 with the implication of death if not kept.
b.
For everyone that curseth his father or his mother shall surely be put to death: he hath cursed his father or his mother; his blood shall be upon him. Leviticus 20:9
c.
The adulterer and adulteress shall surely be put to death. Leviticus 20:10
d.
The ox shall be stoned, and its owner also shall be put to death. Exodus 21:29
e.
A disobedient son is to be stoned. Deuteronomy 21:18-21
The following are some examples of death:
a.
At the hand of God.
Korah. Numbers 16:32
Teasing children. 2 Kings 2:24
b.
At the hands of the elders
Achan. Joshua 7:18
Naboth. 1 Kings 21:8-14
STUDY QUESTIONS 3:10-12
What constitutes being of the works of the law?
Do we have people guilty of it today?
How much of the law does one need to practice to be under the law?
Define the curse.
What text did Paul quote to prove his point?
The rich young ruler claimed to have kept the law perfectly, but what law had he broken?
Did this one thing bring him under the curse?
What does he mean is evident?
What is evidence?
Why cannot people see itif the evidence is present?
Will a man live more righteously by faith than by law?
What have men been caused to do by faith?
Is work displeasing to God when it is done without faith? Give example.
Did the prophets speak similarly to Paul in regard to faith and work?
What is meant by law is not of faith?
What is the law of, if it is not of faith?
What did the law propose to do?
Was the punishment of the law immediate?
Give some examples of its strictness and its penalties.
Explain what is meant by the idea that you could live if you obeyed the law.
Galatians 3:13-14
Justification by faith proved by the death of Christ on the Cross. Galatians 3:13-14
**TEXT 3:13, 14
(13) Christ redeemed us from the curse of the law, having become a curse for us; for it is written, Cursed is every one that hangeth on a tree: (14) that upon the Gentiles might come the blessing of Abraham in Christ Jesus; that we might receive the promise of the Spirit through faith.
PARAPHRASE**
13 Wherefore, justification according to the tenor, whether of the law of nature or of the law of Moses, being a thing impossible in our present sinful state, Christ, ever since the fall, hath bought us all off from the curse of the law; consequently hath bought us off from law itself, as a rule of justification; having become an accursed person, a person most ignominiously punished for us: for it is written, Most ignominiously punished is every one who is hanged on a tree. 14 This deliverance Christ hath wrought, that the blessing of justification by faith, promised to Abraham, might come on the nations through Christ Jesus, Abraham’s seed; and that we Gentiles might receive the promised gifts of the Spirit through faith, as the evidence of our being justified by faith, and of our being the sons of God.
**COMMENT 3:13
Christ redeemed us from the curse of the law**
What was the curse of the law?
a.
The curse followed a breaking of the law.
b.
All men broke the law, so as long as men lived under the law the curse hung over them.
c.
The curse is the wrath of God: banishment from God and death.
The important thing is to see the liberation obtained by Christ.
a.
Under Christ you are counted righteous by faith even though you do not obtain perfection.
b.
Observe how Christ frees us.
He forgives us of sin.
He takes away the dominion of the law.
He gives us a motive for living righteously.
a)
It is not a terror of the law, but love.
b)
It is a spontaneous devotion.
The word redeem and the word ransom are used frequently by Paul.
a.
Give his life a ransom. Matthew 20:28
b.
Life a ransom for many. 1 Timothy 2:6
c.
Ye were bought. 1 Corinthians 6:20; 1 Corinthians 7:23
d.
That he might redeem us. Titus 2:14
having become a curse for us
I believe that Jerome says this verse can not refer to Jesus, but I believe if Jerome believes that, he must not refer to this verse.
Paul is not saying that Christ was guilty but that it was for our behalf.
a.
The sentence of death has been pronounced upon a sinful world, but Christ took the penalty upon Himself.
b.
On February 9, 1951, television showed a German being released from prison after having served for his father who was condemned as a war criminal.
c.
The Scriptures teach that Christ died for us.
Isaiah 53:12 He bare the sins of many.
An extreme position teaches that Christ actually became sin.
a.
When He became a curse:
He became Peter the liar.
He became Paul the persecutor.
He became David the adulterer.
He became Noah the drunkard.
He became Adam the disobedient.
b.
2 Corinthians 5:21 is quoted as proof text: he made to be sin. that we might become the righteousness of God.
To ascribe all the sin of man to Christ to make him guilty is not what Paul is teaching.
a.
A person who substitutes for another serves as though he were guilty.
b.
The result is the same as though he had sinned.
The following is a special outline of the subject, Curse for us.
A.
We best understand this from the Old Testament.
Curse has in it the idea of atonement for our sins.
Whatever was offered as an atonement for sin was considered as bearing the punishment due to sin.
Whoever was hanged was cursed of God and was not to hang over night but to be buried at once to get it out of sight. Deuteronomy 21:22-23
B.
The Prophets picture Him as a curse.
Jehovah hath laid on him the iniquity of us all. Isaiah 53:6
Behold, the Lamb of God, that taketh away the sin of the world! John 1:29
C.
Christ became a successful curse.
Triumphing over them. Colossians 2:15
Condemned sin in the flesh. Romans 8:3
D.
The scope of Christ as a curse.
Christ’s cross delivers from the penalty of sin.
Christ as God’s right hand delivers from the power of sin.
Christ at His coming will deliver from the presence of sin.
Observe that everything that Christ did was for us!
for it is written, Cursed is every one that hangeth on a tree
This is a quote from Deuteronomy 21:22-23
Ordinarily we say stoning was the Jewish method of capital punishment and hanging on a cross was the Roman method.
a.
Thus Jesus was put to death by the Roman method.
b.
It was of course by Jewish request.
The following is a history of hanging:
a.
The Egyptians practiced this before the Romans.
Pharaoh. shall hang thee on a tree. Genesis 40:19
But he hanged the chief baker. Genesis 40:22
… him he hanged. Genesis 41:13
b.
The Philistines used the method.
where the Philistines had hanged them.
c.
The Babylonians used it before the Romans.
To hang Mordecai on the gallows. Esther 6:4
The gallows fifty cubits high. Esther 7:9
him they have hanged upon the gallows. Esther 8:7
They hanged Haman’s ten sons. Esther 9:14
d.
It was a Jewish method likewise.
… and thou hang him on a tree. Deuteronomy 21:22-23
hanged on a tree. Joshua 8:29
hanged them on five trees. Joshua 10:26
2 Samuel 4:12(The slayers of IshboshethDavid hanged)
let him be lifted up and fastened thereon (a beam) Ezra 6:11
Judas hanged himself. Matthew 22:5
e.
Jesus was spoken of as hanging on a tree.
Jesus, whom ye slew, hanging him on a tree. Acts 5:30
Whom also they slew, hanging him on a tree. Acts 10:39
The conclusion of Paul’s argument.
a.
The law brought a curse upon all men.
b.
Christ took the curse upon Himself.
c.
Now in Christ we are free, saved, redeemed; why go back to the curse?
THE CROSS 3:13
The cross is not actually stated in Galatians, but its power is taught. Paul refers to such ideas as gave Himself for our sins (Galatians 1:4) to place salvation before us.
The poet has beautifully expressed truth about the cross.
The Cross
The cross is such a simple thing, Yet of it man may talk and sing, It is a ladder to the skies, On which a mounting soul may rise. To some it is a stumbling block That causes man to curse and mock; To others who their sins bemoan It can become a stepping stone. The cross is such a simple thing, And yet it touches everything. We cannot feel that such a sign Is other than a power divine.
In his book, Christian Primer, Louis Cassells tells a modern parable which seeks to explain something of the mystery of the incarnation. He describes a father who remained at home while the rest of the family went to church on Christmas Eve. I am truly sorry to distress you the man said to his wife, but I simply cannot understand this claim that God became man. It doesn-’t make sense to me. Later while he was reading his paper beside the fireplace, he heard a peculiar thudding sound coming from outside the living room door. He went to the door to investigate and discovered that it had begun to snow heavily and a flock of small birds were fluttering about in an effort to find shelter. I can-’t let those poor creatures lie there and freeze, he thinks to himself, but how can I help them? He thought of the small barn where his children keep their pony, so he opens the door and turns on the light and tries to shoo the birds inside. But they fly off in all directions. He can-’t make them understand he wants to help them. He thinks of food as a possible enticement so he scatters bread crumbs up to the barn door. But the birds continue to ignore his efforts. They find me a strange and terrifying creature, he thinks to himself, and I can-’t seem to find any way to let them know that they can trust me. If only I could be a bird myself for a few moments, perhaps I could lead them to safety. At that moment he hears the church bells begin to ring, and the inner significance of the coming of Jesus dawns on his consciousness for the first time. He sinks to his knees in the snow. Now I understand, he whispers, now I see why you had to do it. At this time of year, we reflect upon this truth of the incarnation. Jesus is our greatest gift.
REDEEMED US FROM THE CURSE OF THE LAW 3:13
Francis M. Arant developed a great sermon on the subject of Redemption which means to recover, buy back, or to restore that which was lost. His outline is as follows:
-
The Purpose: All have sinned (Romans 3:23) and have sold themselves (1 Kings 21:20) to be servants of sin (Romans 6:17). The purpose is to save, and a Saviour must be found.
-
The Plan: From the sacrifices of Adam, and the prophecy concerning the seed of woman to come (Genesis 3:15) the plan is unfolded in the Old Testament, but not clearly understood (Colossians 1:26) until the message of the Gospel illuminates the Old Testament and makes Redemption plain.
-
The Price: No one less than the divine-human Son of God could pay the price. We are redeemed. by the precious blood of Christ. without blemish and without spot (1 Peter 1:18-19). He was willing and so was God, because of love for the lost (John 3:16; Ephesians 1:7, Philippians 3:5-11).
-
The Power: All may be justified by His blood (Romans 5:9) if willing to believe, repent and be baptized (Mark 16:16; Acts 2:38). That power in the gospel is unto salvation (Romans 1:16) and never lessens (Hebrews 13:8) and is unto the uttermost (Hebrews 7:25).
-
The People: All the redeemed are added to the church by God Himself (Acts 2:47). They become a kingdom that cannot be shaken (Hebrews 12:28), and the gates of Hell shall not prevail against it. (Matthew 16:18).
So what shall we do? Accept Christ with a whole heart, work faithfully in His Church, be a Christian! Here lies our only hope and it is the abundant life!
WORD STUDY 3:13
To redeem (exagorazoex ah goh RAHD zo) is to buy back at personal expense. The simpler form agorazo is often used of buying slaves. We have sold ourselves as slaves to sin, and Christ had to buy us back (1 Corinthians 6:20; 1 Peter 1:18-19). The price was not paid to Satan, but to divine justice to satisfy the debt.
**COMMENT 3:14
that upon the Gentiles might come the blessings of Abraham**
The promise was, In thee shall all the families of the earth be blessed. Genesis 12:3
To become a blessing to all, Christ had to become a curse for all.
that we might receive the promise of the Spirit
This may refer to the following relationships:
a.
the spirit of adoption. Romans 8:15
b.
the gift of the Spirit. Acts 2:38
c.
he shall give another comforter. John 14:16
d.
if I go, I will send him (the comforter) unto you. John 16:7
Does he mean that we might receive the Spirit or the promise of the Spirit?
a.
Many commentators ignore this question as though it is not present.
b.
It is likely the promise of the spiritual blessings is referred to.
This promise is not stated explicitly to Abraham but implied. Genesis 22:17-18
It is expressly mentioned by the prophets.
a.
I will pour my Spirit upon thy seed. Isaiah 44:3
b.
I have poured out my Spirit. Ezekiel 39:29
c.
I will pour out my Spirit upon all Flesh. Joe 2:28
through faith
Remember, O foolish Galatians, it is obtained through faith in Christ.
Faith in Christ would not only save them for eternity but from foolishness.
RECEIVE THE PROMISE 3:14
God’s grace can apply only to those who want it. When one hears the redemption story and rejects it, then God’s grace will not apply to him. Perhaps we can see this principle more clearly in a legal case which took place in Pennsylvania back in 1829. In that year a condemned murderer named George Wilson refused the pardon offered to him by President Andrew Jackson. The Chief Justice of the Supreme Court reluctantly made this ruling: If (pardon) is refused, it is no longer a pardon. George Wilson must die. The point is, of course, that God loves us and wants us to love Him in return. But He will not force anyone to enter into union with Him. Jesus-’ invitation still applies: Come unto me, all ye that labour and are heavy laden, and I will give you rest.
STUDY QUESTIONS 3:13, 14
Were all men under the curse of the law, or just the Hebrews?
Is this verse applicable to us, if he is speaking of the law of Moses?
Who all is meant by the word us?
What enables us to escape the curse?
Does this mean that we live Christ’s way perfectly although we could not live perfectly in accord with the simple ten commandments?
How then does God consider us righteous?
Define the words redeem and ransom.
Why would Galatians go back to the thing that they were redeemed from?
What did Christ become for us, as expressed in this verse?
Did Christ become a curse, actually?
Was all the sin of the world laid upon Christ? Cf. Isaiah 53:12; 2 Corinthians 5:21
Did Christ serve as the sacrifice as though he were guilty?
Is it possible for one person to be guilty in place of another?
Is assuming one’s punishment the same as assuming one’s guilt?
Is the how Christ did it as important as the fact of it?
Was Christ a successful curse for us?
Name three areas in which Christ was a successful curse as indicated under scope.
What text is quoted by Paul to back up his teaching concerning a curse?
Why would Moses refer to hanging when the common Jewish method of punishment was stoning?
Give evidence that Jews were also hanged.
Does Paul teach here that the curse was for Jews only?
Did Christ become a curse for all in order to be a blessing for all men?
Does he teach that the curse also brought the Spirit?
Was the Spirit promised to Abraham?
Did the prophets foretell the Spirit?
How is the Spirit obtainedby law or by faith?
Why would men seek the law, when it cannot produce the Spirit?
Galatians 3:15-18
B.
SUPERIORITY OF THE GOSPEL TO THE LAW. Galatians 3:15-29
Illustrated and proved by the covenant with Abraham. Galatians 3:15-18
**TEXT 3:15-18
(15) Brethren, I speak after the manner of men: Though it be but a man’s covenant, yet when it hath been confirmed, no one maketh it void, or addeth thereto. (16) Now to Abraham were the promises spoken, and to his seed. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. (17) Now this I say: A covenant confirmed beforehand by God, the law, which came four hundred and thirty years after, doth not disannul, so as to make the promise of none effect. (18) For if the inheritance is of the law, it is no more of promise: but God hath granted it to Abraham by promise.
PARAPHRASE 3:15-18**
15 Brethren, in confuting those who affirm that the blessing of the nations in Abraham, and in his seed, is to be accomplished by their conversion to Judaism, I speak according to the practice of men: No one setteth aside or altereth a ratified covenant, though it is but the covenant of a man. 16 Now, to Abraham were the promises made, that in him all the families of the earth shall be blessed; and to his seed, that in it likewise all nations, the Jews not excepted, shall be blessed. God does not say, And in seeds, as speaking concerning many, but as speaking concerning one person he saith, And in thy seed the nations are to be blessed; not through the whole of Abraham’s seed, but through one of them only, who is Christ. 17 Wherefore, this I affirm, that the covenant with Abraham, which was anciently ratified by God with an oath, concerning the blessing of the nations in Christ, the law, which was made four hundred and thirty years after, neither with the consent of Abraham, nor of his seed Christ, but of the Jews only, cannot annul, so as to abolish the promise, by introducing a different method of blessing the nations, namely, by the works of the law of Moses. 18 Besides, if the inheritance even of the earthly country be obtained by works of law, it is no longer bestowed by promise as a free gift. Yet Moses expressly declares, that God bestowed the inheritance of Canaan as a free gift on Abraham by promise.
**COMMENT 3:15
no one maketh it void, or addeth thereto**
Civil law prohibits tampering, Paul illustrates.
Will men dare to observe man’s law so carefully, then alter God’S?
a.
Who would dare to set aside the laws of the Masonic order?
b.
Yet men want to add to and take away from God’s law.
**COMMENT 3:16
To Abraham were the promises spoken, and to his seed**
A testament is not a law, but an inheritance.
Heirs do not look for laws and assessments when they open a last will, they look for grants and favors.
The testament to Abraham contained promises of great spiritual blessing.
He saith not, And to seeds, as of many: but as of one
the promises were made in view of Christone seed.
a.
The gift by the grace of the one man, Jesus Christ, did abound unto the many. Romans 5:15
b.
One seed is able to bless all of the seed of Abraham.
It is actually two seeds in thought.
a.
The physical seed would bring Jesus.
b.
The spiritual seed would be Abraham by faith.
c.
The Jews argue that seed is a collective noun and refers to many.
d.
Paul says it can mean one, and that one is Christ.
**COMMENT 3:17
a covenant confirmed beforehand**
The covenant is made in Gen., chapter 12 and confirmed in Chapter s 16 and 17.
The covenant is confirmed in Genesis 22:1-24.
a.
By myself have I sworn saith Jehovah, Galatians 3:16.
b.
God confirms by swearing by Himself.
c.
How many years between Genesis 12:1-20 and Genesis 22:16?
Abraham departs from Haranjourneys through Canaanis driven by famine into Egyptreturns from Egyptbattles the Kingssees the destruction of SodomIsaac is born.
This accounts for at least 25-40 years.
Perhaps there was some other confirmation with Jacobwhich would be about 215 years later. See Genesis 28:4
the law, which came four hundred and thirty years after
This 430 years is a problem of chronology.
a.
It is the number given in the Septuagint, and for argumentative purposes is sufficiently correct as a round number.
b.
Perhaps some other confirmation than the one Abraham provides, is the date of reckoning.
The time from Abraham is accounted as follows:
a.
The promise is made in Genesis 12:3, when Abraham was 75.
b.
From the promise to the birth of Isaac was 25 years, when Abraham was 100. Genesis 21:5
c.
The birth of Isaac to the birth of Jacob was 60 years. Genesis 25:26
d.
From Jacob’s birth to the descent to Egypt was 130 years.
e.
This would leave 250 years that the Jews were in Egypt.
f.
This conflicts seemingly with Exodus 12:40.
Now the time that the children of Israel dwelt in Egypt was four hundred and thirty years.
The King James Version says, Now the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years.
Paul quoted from the Septuagint Version.
The Hebrew copies make the sojourn in Egypt 430 years, thus the promise to Abraham 215 years earlier that Jacob’s entrance would be 645 which strengthens Paul’s argument even more.
doth not disannul, so as to make the promise of none effect
Evidently the Jewish argument was that the law was given because God was not satisfied with the former.
Abraham was never justified by the law, for the law was not in effect for 430 yearspossibly 645.
If God had meant for us to be justified by law, He would have given it perhaps 430 years before the promise.
A COVENANT 430 YEARS AFTERWARDS 3:17
The two covenants were mixed in Paul’s day and well meaning people are confusing them in this very hour. Out of about 30 things said about the inferior covenant, the following twelve should be sufficient.
It is done away, 2 Corinthians 3:11.
Vanished away, Hebrews 8:13.
Taken out of the way, Colossians 2:14.
Disannulled, Hebrews 7:18.
Abolished, Ephesians 2:15; 2 Corinthians 3:13.
Slain, Ephesians 2:16.
Waxed old and decayed, Hebrews 8:13.
Broken Down, Ephesians 2:14.
Nailed to the cross, Colossians 2:14.
Blotted out, Colossians 2:14.
Fulfilled, Matthew 5:18; John 19:30.
Dead, Romans 7:6.
We are not held accountable to the old covenant for six reasons.
We are dead to it, Romans 7:4.
We are not under it, Romans 6:14.
We are redeemed from it, Galatians 3:13; Galatians 4:4-5.
We are not children of it, Galatians 4:24; Galatians 4:31.
We are delivered from it, Romans 7:6.
We are no longer under the schoolmaster, Galatians 3:24-26.
WORD STUDY 3:17
Covenant (diathekedee ah THAY kay). There were two words for covenant available for use in the Greek. The first, suntheke (soon THAY kay), denotes an equal partnership agreement, and is never used in the New Testament. The second, diatheke, is an arrangement made by one party with full power, which the other party may accept or reject, but cannot alter.
The covenant between God and man is a grant, not a partnership. We can accept or reject the gift of salvation, but we cannot do enough to be worthy of it, nor can we change the terms of acceptance.
**COMMENT 3:18
if the inheritance is of the law, it is no more of promise**
What God has promised He can not take back from faithful Abraham.
An inheritance does not come from two parties.
a.
If it came by lawit couldn-’t come by promise.
b.
It came by promise, so law is ruled out.
STUDY QUESTIONS 3:15-18
Why would an inspired apostle speak after the manner of men?
What was Paul’s illustration?
Why do men enforce civil law so carefully yet change God’s so thoroughly and feel so lightly about it?
What have men added to God’s law today?
Name the objects of worship today, not taught in the N.T.
Does the Scripture warn against adding and taking away?
Who was included in Abrahamic promise?
Name the phases of the promise?
Why is seed in the singular?
Whom does the seed refer to?
Are we then to be considered seed of Christ?
Compare Isaiah 53:1-12 to discover if Jesus has seed.
What is the covenant referred to?
When was the covenant made?
When was it confirmed?
How was it confirmed?
What did this confirmation precede and why is this important?
Was the confirmation ever repeated?
If Abraham could be justified before the lawthen is it possible for God to justify us today after the law?
How is the inheritance given?
How faithful is the promise?
Was the promise made void by law, since the law came later?
Galatians 3:19-20
Superiority of the Gospel to the Law seen in that the law was a temporary arrangement. Galatians 3:19-29
**TEXT 3:19, 20
(19) What then is the law? It was added because of transgressions, till the seed should come to whom the promise hath been made; and it was ordained through angels by the hand of a mediator. (20) Now a mediator is not a mediator of one; but God is one.
PARAPHRASE 3:19, 20**
19 But if the inheritance was not by the law, but by the promise as a free gift, why was the law added after the promise? It was added on account of restraining transgressions; and was to continue till the seed should come to whom it was promised, that all nations should be blessed in him; being spoken by angels who put it in the hand of Moses, as a mediator between God and the people. 20 The giving of the law by a mediator, shewed the Israelites that God was displeased with them; because a mediator is not employed between parties who are in friendship: But God is in friendship only with the righteous.
**COMMENT 3:19
What then is the law**
If it does not annul the promise and if it can not confer salvation, why did God send it?
a.
Paul states it was added because of transgression.
b.
Further, it was only temporary.
c.
It was ordained at the hands of angels through a mediator. d. The law served a very important purpose as a tutor. Galatians 3:24
Luther answers like this:
a.
That there might be a people of God rigidly controlled out of which could come Jesus Christ.
b.
That a people burdened by many laws might sigh and long for a redeemer.
c.
The ceremonies foreshadowed Christ.
d.
Therefore, the law was meant to confirm the promise until the fulness of time should come.
It was added because of transgressions
It was added to show man’s sinfulness and his need of the mercy of God.
Men would know sin only in a general way without law.
For until the law sin was in the world; but sin is not imputed when there is no law. Romans 5:13
I had not known sin, except through the law. Romans 7:7
For through the law cometh the knowledge of sin. Romans 3:20
till the seed should come
We have at least a two-fold purpose of the law.
a.
One is civil.
Law was given to restrain sin.
Law seeks to preserve the good.
b.
The other is spiritual.
The law led us to graceto Jesus.
This gives us the limitation.
a.
When God said forever He meant it to be until He sent Christ.
It shall be a statute for ever throughout their generations on the behalf of the children of Israel. Exodus 27:21
And this day shall be unto you for a memorial, and ye shall keep it a feast to Jehovah: (passover) throughout your generations, ye shall keep it a feast by an ordinance forever. Exodus 12:14
to whom the promise hath been made
Was the promise made to Jesus? No.
To whom refers to the descendants of Abraham.
it was ordained through angels
What is it?
a.
The promise? No.
b.
The law. Yes.
c.
It was not given by divine lips as to Abraham directly.
d.
It was given by angels.
He shined forth from mount Paran and he came from the ten thousand of holy ones: at his right hand was a fiery law for them. Deuteronomy 33:2
For if the word spoken through angels proved steadfast, and every transgression and disobedience received a just recompence of reward. Hebrews 2:2
The chariots of God are twenty thousand, even thousands upon thousands: The Lord is among them, as in Sinai, in the sanctuary. Psalms 68:17
The law as it was ordained by angels. Acts 7:53
e.
This, of course, is not as great as swearing by Himself.
It was given in a different way in a different manner.
There was no mediator between God and Abraham.
f.
Note the limitation of the mediator.
Moses was only a mediator between God and Israel, not between God and Spiritual Israel.
Thus a promise to include everyone could not be altered by a covenant such as the one Moses gave.
Ordained simply means that angels mediated it and it was no less divine. Cf. Hebrews 2:2, Acts 7:38; Acts 7:53
by the hand of the mediator
Moses was the mediator.
I stood between Jehovah and you at that time, to show you the word of Jehovah: for ye were afraid because of the fire, and went not up into the mount. Deuteronomy 5:5
There was no mediator between Abraham and God: He acted singularly.
**COMMENT 3:20
now a mediator is not a mediator of one**
The Catholic Bible says, Now there is no intermediary where there is only one.
This verse has many ideas: first, what is a mediator?
a.
A mediator signifies a middle person: There must necessarily be two parties.
He acts in reference to both.
He is supposed to have the interests of both equally at heart.
b.
Though Moses was a mediator between God and its one seed which is to come;
He was the mediator of one part of Abraham’s seed, but not the mediator of the other seed.
The mediator of the Gentiles is Christ.
God is one
God is one, and he shall justify the circumcision by faith, and the uncircumcision through faith. Romans 3:30
a.
You can-’t be a mediator of God onlyfor God is one.
b.
God does not offend any one, therefore He needs no mediator.
Hear O Israel: Jehovah our God is one Jehovah. Deuteronomy 6:4
a.
The Hebrew word for one is Ethod.
It means to unite.
It means a compound unity.
b.
The Scriptures offer the following illustrations:
One daycombining light and dark. Genesis 1:5
One fleshmade two. Genesis 2:2-24
One tribeone of 12. Genesis 49:16
One of a cluster. Numbers 13:23
c.
It is seen also in the use of language.
Motto of U.S. E Pluribus Unum a unity of manyone composed of many.
STUDY QUESTIONS 3:19, 20
Are you able to answer Paul’s question?
Why was the law added?
If it can-’t offer salvation and did not change the promise, then why was it given?
To what was it added?
How long was the law to last?
Did not God say that the Jews were to keep the law forever?
Who is referred to by the expression To whom the promise hath been made?
Was the promise ordained?
What does it refer to?
How was it by angels?
Were angels involved in the giving of the promise?
Define mediator.
Why did God give the law by a mediator?
Does this indicate anything, the fact that the law was given by a mediator, while the promise was not?
How many parties are involved when a mediator is used?
Was the mediator of Moses limited in his scope?
Why does he say God is one in this connection?
Is it possible for God, the Son, and the Holy Spirit, to be one?
Do we use the word one to include many?
Galatians 3:21-22
**TEXT 3:21, 22
(21) Is the law then against the promises of God? God forbid: for if there had been a law given which could make alive, verily righteousness would have been of the law. (22) But the scripture shut up all things under sin, that the promise by faith in Jesus Christ might be given to them that believe.
PARAPHRASE 3:21, 22**
21 Is not the law, then, which subjects men to the curse for their sins, contrary to the promises of God, wherein he declares that he will justify them by faith? By no means. The law, by subjecting men to the curse, without giving them the least hope of mercy, obliges them to flee to the promises for justification. For if there had been a law given, which was able to make sinners alive, either from the spiritual death under which they were lying, or from the temporal death to which they were condemned for their sins, certainly justification would have been obtained by that law. 22 But, so far is this from being the case, that the scripture hath shut up together all, as condemned to death on account of sin (that is, hath declared that they are so shut up) that the promise of justification made known by the gospel of Jesus Christ might be given to them who believe.
**COMMENT 3:21
Is the law then against the promises of God**
NoGod can not act in a contrary way.
The law is not a competitor nor in opposition.
if there had been a law given which could make alive
If it could give life, it would be a rival to the gospel.
Some divide the law into a ceremonial part and a moral part.
Still, the Word says there is no law ablenot one.
**COMMENT 3:22
but the Scripture shut up all things under sin**
All the prophets declared men were sinners.
a.
The O.T. prophets did not foretell alone, but preached against sin.
b.
In the N.T. John the Baptist preached vigorously about sin to the Jews.
The Jews considered themselves righteous and the Gentiles sinners.
Jesus-’ parable of the good Samaritan rather reversed the picture as did the story of the Publican.
The law prescribed means of taking care of sins.
Men were locked in sin until such a time as they could be released, according to Paul.
a.
There is a graphic picture of men in sin in Romans 3:19-20.
b.
For God hath shut up all unto disobedience, that he might have mercy upon all. Romans 11:32
the promise by faith in Jesus Christ might be given to them that believe
All were prisoners of hope.
Thus the law was not against the Gospel, but helped men to see the blessedness of the Gospel.
STUDY QUESTIONS 3:21, 22
Is God acting contrary to himself in giving the law?
Is the law in competition to the promise?
If the law could give life, would it be a rival to the promise?
Is the law divided by Paul into Moral law and Ceremonial law?
What is meant by the scriptures shut up?
Tell what is included in all things.
How long were things locked up?
What could do the releasing?
Why did men need to be shut up in order to be prisoners of hope?
Galatians 3:23-25
**TEXT 3:23-25
(23) But before faith came, we were kept in ward under the law, shut up unto the faith which should afterwards be revealed. (24) So that the law is become our tutor to bring us unto Christ, that we might be justified by faith. (25) But now that faith is come, we are no longer under a tutor.
PARAPHRASE 3:23-25**
23 Wherefore, before the gospel was published, we were kept in durance under lawthe law of nature and of Moses; shut up together as criminals whom these laws had condemned, to make us embrace the law of faith which should afterwards be revealed. 24 So that the law of nature and of Moses, by making us sensible of the impossibility of being meritoriously justified by works, hath in all ages been our pedagogue to bring us to Christ, that we might be justified by faith gratuitously. 25 But the law of faith being promulgated, we in that dispensation are no longer under the pedagogue. There is no occasion for the law as a pedagogue to bring us to Christ.
**COMMENT 3:23
But before faith came we were kept in ward under the law**
That is, before faith in Jesus, before the gospel was published.
The law serves as a prison, keeping men from evil deeds and enforcing an outward behaviour.
shut up unto the faith which should afterwards be revealed
Law existed until the day of faith.
a.
John declared a new lamb to take away sin. John 1:29
b.
Jesus preached the new birth. John 3:3
c.
John declared his purpose in writing. John 20:30-31
d.
At Pentecost a new Spirit was declared. Acts 2:38
e.
The apostles declared a new Gospel. 1 Corinthians 15:1-5
A new revelation eliminates the authority of the old.
**COMMENT 3:24
is become our tutor**
McGarvey states that most families had a slave, who served as a tutor or who took the child to the teacher. He had charge of him from childhood to manhood to shield and protect him.
He affirms that the law was such a tutor to bring those under its care to a state of development fit for society and fellowship of Christ, the spiritual father.
that we might be justified by faith
Not justified by the work of the law, but faith.
This phrase is repeated much in the Scriptures but many do not believe the truthfulness of it.
He does not say faith alone. This is not all of it.
WORD STUDY 3:24
The tutor (paidagogospie dah go GOSS) was the slave who was in general charge of the children in a Greek family. He was responsible for discipline, physical training, and protection. He was not the teacher of the children; he was their escort to school. He at all times tried to guard them against evil and immoral influences. Until the child came of age, he was under the constant scrutiny of this guardian slave.
Notice how closely this ties in to the argument in chapter four concerning the minor child. Although he is destined to inherit everything, as long as he is a child, he is no better than the slave who guards and governs him. The Children of Israel were confined under the guardianship of the Law, until Christ came.
**COMMENT 3:25
we are no longer under a tutor**
The tutor authority ceased with the day of Pentecost when the gospel was preached.
This is emphasized in many passages.
a.
Having abolished. the law of commandments. Ephesians 2:14-15
b.
Having blotted out the bond written in ordinances. nailing it to the cross. Colossians 2:14
The tutor was the law and Paul says that we are not under it. The Christian is strictly a new covenant person.
STUDY QUESTIONS 3:23-25
What faith is referred to here?
How was man inward?
Under what sentence did man live inward?
Define the day of faith.
What purpose did the law serve as stated in this verse?
How long was the law a tutor?
Do we need a tutor when we learn from Christ?
Does he say that faith only will justify?
It is well to name the various elements stated in the word of God that do justify.
Does he teach that Christ is sufficient?
If Christ is sufficient, then are works of the law insufficient?
Why do men hold to the law, a tutor, when Paul says we are not under it?
Galatians 3:26-29
**TEXT 3:26-29
(26) For ye are all sons of God, through faith, in Christ Jesus. (27) for as many of you as were baptized into Christ did put on Christ. (28) There can be neither Jew nor Greek, there can be neither bond nor free, there can be no male and female; for ye all are one man in Christ Jesus. (29) And if ye are Christ’S, then are ye Abraham’s seed heirs according to promise.
PARAPHRASE 3:26-29**
26 It is not necessary to your being the sons of God, and heirs of the promise, that ye be under the law: For ye are all the sons of God, through your believing the gospel published by Christ Jesus. 27 Besides, as many of you as have been baptized into Christ, have thereby professed that ye have put on the very temper and virtues of Christ, God’s greatest Son; and having so done, ye are really, not nominally, the sons of God, and are greatly beloved of your Father. 28 In Christ Jesus there is no distinction of persons, as under the law; under the gospel, no Jew is superior to a Greek, neither are slaves inferior to free men; nor are males preferred to females; for ye are all one, in respect of dignity and privileges, under the gospel dispensation. 29 And if ye be Christ’s brethren by possessing his temper of mind, certainly ye are Abraham’s seed, more really than those Jews who are related to him only by natural descent, and heirs of the heavenly country according to God’s promise to Abraham.
**COMMENT 3:26
ye are all sons of God, through faith, in Jesus Christ**
You can be a child of God without Jewish blood or submitting to a Jewish rite.
The condition of sonship.
a.
Relationship.
b.
Adoption.
c.
Liberty.
The origin of sonship.
a.
Through faith.
b.
Through union with Christ by baptism.
The consequences of sonship.
a.
Universal brotherhood: social and racial differences cease.
b.
Inheritance or ancient promises.
**COMMENT 3:27
as were baptized into Christ**
(Catholicwho have been baptized into Christ)
How do we get into Christ? Baptized into.
The verb tense is past, completed action.
There are two classes of prepositions.
a.
One means motion.
b.
One means rest.
c.
The preposition here is motion. We have moved into Christ where there is no condemnation. There is therefore now no condemnation. Romans 8:1
did put on Christ
This means to put on or to be clothed with one.
a.
It means to assume the character of the one.
b.
The Christian is to assume the character of Christ.
The old man must be put off first.
a.
our old man was crucified Romans 6:1
b.
That ye put away, as concerning your former manner of life, the old man, that waxeth corrupt after the lusts of deceit. Ephesians 4:22
c.
But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfill the lusts thereof. Romans 13:14
He clothes us with righteousness of Christ by means of baptism. Luther
BAPTISM 3:27
I believe that Paul is writing concerning the same baptism that Peter preached on the day of Pentecost. The Pentecostal Assembly asked how to be saved. Peter’s reply was repentance and baptism were essential for the remission of their sins.
Those who teach and preach faith only accuse preachers of baptism of making salvation a matter of works (law) and not of faith only. And, it is true that Paul preached the doctrine of justification by faith, without the deeds of the law (Galatians 2:16). But James says, that man is justified by works and not by faith alone (James 2:24). Paul and James are speaking the same thing; that is, justification through Christ, and what they say is perfectly harmonious.
Paul came up through the ranks of sinners who needed to know what to do to be saved or justified. Ananias, a servant of the Lord, was sent to tell Paul what he must do. Ananias laid his hands on Paul and restored his sight, and seeing the exact condition of this young convert as a believing penitent, lacking only the knowledge of forgivenessthe remission of his sinshe says, And now why tarriest thou? Arise, and be baptized and wash away thy sins, calling on the name of the Lord. Paul arose, was baptized, his gloom and disquiet disappears, food is put before him of which he partakes, and he appears before us as verifying his own statement, Justified by faith and having peace with God through our Lord Jesus Christ. This furnishes an apt comment upon the words of James, as to his meaning when speaking of faith without and with works, or faith dead and alive; and at the same time shows, as by the clear shining sun at noonday, that Paul never had such a thought in his mind as faith alone. The only faith that justifies is a living one! Ye see then how that by works a man is justified and not by faith only.
Galatians 3:27 is not an isolated text.
In the great Roman epistle whose object is to prove that man is justified by faith apart from the works of the law, the apostle twice emphasizes the importance of the obedience of faith (Romans 1:5; Romans 16:26) as the object of the Gospel, for which there can be no room whatever in any system that makes faith itself void.
Therefore, he who seeks forgiveness by being baptized into Christ (Romans 6:3; Galatians 3:27) because he believes and repents, is not looking to himself, but to Jesus, not -going about to establish his own righteousness,-’ but looking for salvation on the feasible condition of trust in his Redeemer.
To say that believing is turning, or coming to God, is accusing the apostles of inconsistency. And to say that sinners are justified when they believe, nothing more and nothing less, without evidence of Scriptural commitment of their having turned to God, is to say that they were justified by faith only. To depend on water baptism only is equally erroneous. I know of no one who believes that water only saves, except those who sprinkle children in infancy. Water baptism then becomes a magical rite. The Word of God does not teach it.
BAPTIZED INTO DEATH 3:27
The subject of baptism is a religious battlefield. Many say that baptism is a work and if it is done for salvation then man depends on works instead of grace. Paul did not reveal a conflict between grace and baptism. As the greatest exponent of grace the world has ever known he had no concept of an unbaptized person in union with Christ Jesus. The very thought of death to sin as he wrote the sixth chapter of Romans caused his mind immediately to revert to the burial with Christ in which they lay dead, as a prerequisite to being raised with him. No man can be a faithful expositor of the Roman letter who belittles or negates either grace or baptism. Galatians supports this truth. Baptism is more than obedience. It signifies historical events in the life of the Savior and the saved.
What Jesus did to save all men, all men must do to be saved. The saving features of the Good News are three in numberthat Christ died for our sins, that he was buried, and that he rose again (1 Corinthians 15:3-4) Christ identified with us in a body to die, be buried and rise again. So we must die, be buried and rise again, to be identified with Him in a body. He did so according to the old covenant scriptures. As he died for sin, we must die to sin. As He was buried, we must be buried. As He arose from the dead in glory, we must rise to life on a new level.
Baptism involves so much that we must not ever be guilty of making little of it.
The man who has been baptized had died to sin. He cannot engage in it to promote an increase of grace. He is not his former self. That self was crucified so the tyranny of sin could be broken. For a dead man can safely be said to be immune to the power of sin (Romans 6:6). In the same way look upon yourselves as dead to the appeal and power of sin but alive and sensitive to the call of God through Jesus Christ our Lord (Romans 6:11).
PUT ON CHRIST 3:27
Many teachers cry out against legalism. Any time a Christian tries to bring baptism into a union evangelistic meeting of the churches in a city, he is pushed out as a legalist. Such people emphasize the grace of God to such extremes that they are the real legalists. Examine this statement, My being born again is not dependent upon what I do; it is dependent upon what He did. Abraham was called, but he had to move. Saul of Tarsus was under conviction, but he was told to arise and to be baptized. The prodigal son had to go back home before the ring could be placed on his finger. We are baptized to put on Christ. It is a step which we take as did the prodigal. God gave Abraham grace. He accepted him as perfect when he was not perfect. James took the coin of faith and works, turned it over and said, Yes, but you people who think that a belief in God apart from works is all that is necessary are mistaken. The devils believe. Faith without works is dead, James is telling these people who say, Believe on the Lord Jesus Christ and you will be saved that belief alone cannot save. When we take these two paradoxical opposites and put them together, we find something like thisfaith is made up of belief and commitment. Faith is the acceptance of God in Christ, acceptance to the degree that I am committed to Him. Therefore, my commitment involves my works as well as my belief. It is not only intellectual, but volitional and even emotional. Faith is an event in which the whole of man participates. Paul’s condemnation of law keeping is not the same as an active obedient acceptance of Christ. We must never be condemned for acting upon our faith in Christian baptism. Law says, Do this and you will live! Grace says, You live, so do this. They are not the same. Grace is ours when we put on Christ.
ONE IN CHRISTMEN AND WOMEN? 3:27-28
To be one in Christ does not mean equal responsibility in Christ’s body. There are special instructions in the word of God for each of the sexes. The Women’s Liberation movement is clouding the issues. The relationship between the sexes is most fully understood in the light of monogamous marriage. God’s commands regarding marriage leave no room for speculation as to the special responsibilities of husbands and wives toward each otherself-giving love is required of the former, submission of the latter. To say that submission is synonymous with the stunting of growth, with dullness and colorlessness, spiritlessness, passivity, immaturity, servility, or even the suicide of personality, as one feminist who calls herself an evangelical has suggested, is totally to misconstrue the biblical doctrine of authority. Supreme authority in both Church and home has been divinely vested in the male as the representative of Christ, who is the Head of the Church. It is in willing and glad submission rather than grudging capitulation that the woman in the Church (whether married or single) and the wife in the home find their fulfillment.
Oneness in the kingdom of Christ, as set forth in Galatians 3:28, does not erase, for the politica ecclesiastica, the distinction established from the beginning, the distinction that Paul sought to preserve when he admonished women to be silent, or when praying or prophesying (clearly exceptions to be rule of silence), to cover their heads as a sign of subjection.
In spite of the specified qualifications for elders, named in Timothy and Titus, women are being ordained as elders in some churches. Subjection of wives to husbands as the Church is subject to Christ is an important aspect of the Church’s message. The Church cannot, therefore, negate this truth that it teaches by ordaining women to the office of elder. Apostolic example and the teaching of Christ must not be disregarded. It is also a question of appropriateness. The natural order established at creation has not been abrogated either by the Fall or by redemption. Jesus did not choose women for his disciples, nor were women among the Seventy sent out to preach. The Apostle Paul did not allow women to teach or to usurp authority over mennot because women were incompetent, but because the structure of the Church and home, as an image of the relationship between the God of the Old Testament and his covenant people, and between Christ and his Bride, requires subordination. The Church must see such imagery as highly important, not random, accidental, or trivial, and therefore not to be tampered with. The distinction between the sexes is a permanent one so far as this world is concerned. Oneness in salvation is Paul’s point. It has nothing to do with special activity within the church. A knowledge of what a thing is made for is prerequisite to its proper use. In the vastly harmonious arrangement of the universe, it is not so much a question of whether a creature is higher or better, or lower or worse, but a question of what it’s there for. The stars move perfectly in their courses and the morning stars sing together. The archangel goes on the mission to which he is sent, the clam lives out his clamness without sin. Those creatures alone who took issue with the purpose of the Creator forfeited their wholeness. We will be in a bad way when women forsake the home responsibilities to prove their right to be equal with men.
WORD STUDY 3:27
Baptize is merely a letter-for-letter transliteration of the Greek word baptizo (bahp TID zo). A real translation would render the word as immerse, dip, or submerge. All Greek dictionaries agree on this fact.
Early examples in the papyri include a boat submerged and a person flooded or overwhelmed with calamities.
To put on (enduoen DOO oh) is used commonly of clothing or dressing oneself. In a pagan tale of magic, a goddess is transformed into an old woman and accomplishes a certain service. Afterwards, the god clothes her again with her own beauty which she had lost.
In a much more beautiful sense, the Christian is raised from his fallen estate and is clothed with Christ! We do not just put on a better form of ourselves; we put on something totally newthe nature of Jesus.
**COMMENT 3:28
for ye are all one man in Christ Jesus**
There can be no difference if faith is the one way.
Circumstances of birth or personal worth, mean nothing.
We become in the individual sense, sons of God; but distionctions are lost in the collective sense, so that race, gender, and castes, are gone.
a.
It would be strange to have one faith, one Lord and one baptism, and two ranks of people.
b.
This oneness will bring the union of God’s people.
c.
The Word does not speak of union of denominations, but oneness in Christ.
WORD STUDY 3:28
Neither Jew nor Greek. The Jewish Book of Prayer contains the following prayer, which Paul himself may have known and recited before his conversion:
**O Lord, Ruler of the Universe,
I thank thee that thou didst not
make me a Gentile or a slave or a woman.**
After the men had recited this prayer in the synagogue, the women responded:
I thank thee that thou didst make me what I am.
This vividly illustrates the race, class, and sex distinctions which have divided mankind. In Christ, however, every person approaches God on equal footing, and salvation is made available without distinction.
**COMMENT 3:29
If ye be Christ’S**
Two important things hinge on this.
a.
We are Abraham’s seed.
b.
We are heirs.
The relationship to the inheritance hinges on our relationship to Christ.
IN THE COVENANT 3-5
Chapter s three, four and five deal with the covenant relationship. We are children born of the promise. Men are either of Hagar, which is Mt. Sinai, the old covenant, or under the new covenant in Christ. God chose Isaac because he was a child of His promise. The church is made up of people of choice.
The emphasis here is on the fact of God’s sovereignty and initiative; it is God who moves to choose and redeem a people for himself. The Church is the result of God’s sovereignty and grace (2 Timothy 1:9). It exists because God has acted graciously in history.
We are a chosen people in the covenant when we choose to be. The relation between God and his people is specific and is morally and ethically based. It is grounded in the covenant and hence there exists the possibility of fidelity or infidelity to the covenant. A covenant between God and man is most significant. A major significance of the covenant is that it grounds God’s people in real history. The covenant involves a covenant occasion in which the contract between God and man was actually established in time. The Hebrews were deeply conscious of this. Thus, we have the historical giving of the law in the Old Testament and the establishing of the New Covenant in the historical death, resurrection of Jesus Christ. The covenant is established in historical occurrences that can be recorded, commemorated, and renewed. The Lord’s Supper is a constant reminder that we are in a covenant relationship with God. Once a week is not too often to be reminded that we are a covenant people. The individual believer must be able to feel himself a part of the larger corporate unity of the People of God. This means the Church must meet together in a way that encourages and expresses the fact of peoplehood.
STUDY QUESTIONS 3:26-29
How inclusive is the word all?
Are we included without Jewish blood?
Are we excluded without Jewish rites?
On what does sonship depend?
Define baptism.
Is this water or spirit baptism?
How do we get into Christ?
Does this mean that we change our abode when we come into Christ?
Is a person in Christ without baptism?
Is a man a brother in Christ, who professes Christianity and yet who will not be baptized?
Is a man a brother if he accepts a substitute baptism?
What is meant by putting on Christ?
Do you have to put something off in order to put on Christ?
What will a person be like if he has Christ on him?
Does this verse teach that we are clothed with Christ’s righteousness by means of baptism?
Is baptism work or faith?
Do we submit to baptism by faith or do we do it as work?
What barriers are erased by baptism into Christ?
Can we have ranks of people with one faith and one baptism?
What does this verse do to the color line?
Does this verse destroy denominational lines?
In what relationship are we to Abraham?
How does this relationship affect the promise?
What do we belong to in order to be entitled to the promise?
How big is the word if in this verse?