Chapter Three
By Faith, or by Works of the Law?
3:1 O foolish Galatians! Who has bewitched you? It was before your eyes that Jesus Christ was publicly portrayed as crucified.
Paul was astonished how the people of Galatia had moved so quickly to embrace a false doctrine. He calls them foolish (Greek anoētoi, can refer to lack of intelligence, but can also refer to an unwillingness to learn, a form of mental laziness) expressing both love and anger (Jesus used the same word when talking to His disciples on the road to Emmaus, see Luke 24:25) and asks, “Who has bewitched you?” (Greek ebaskanen, to deceive a person by devious and crafty means, but can also be used to refer to a bewitching by means of black magic). Jesus’ crucifixion was clearly made apparent to them through Paul’s teachings (the Greek word proegraphē that is translated here as “publicly portrayed” means to be described vividly).
3:2 Let me ask you only this: Did you receive the Spirit by works of the law or by hearing with faith?
This verse has fueled many discussions and debates regarding detecting the presence of the Holy Spirit in believers. We know that the Holy Spirit lives in every believer (see Romans 8:9, 16; 1 John 4:13) and even though we may not feel any different, we know that He lives in us because of God’s promise. Although there are some that trust in experiences such as a good feeling, an emotional sensation, or some other phenomenon to testify that the Holy Spirit is truly dwelling inside. That is not how God works, if one depends on some bodily manifestation then they will likely be persuaded by every “wind of doctrine” (see Ephesians 4:14) and not know the truth. The only solution to that mindset is to learn the Word of God and seek Jesus. But Paul is not alluding to some tangible or even an intangible indication here, he is using this question to point out the futility of what they are doing.
Paul is not doubting or saying that they didn’t have faith, on the contrary, he is asking them did they receive the Holy Spirit when they complied with the law or when they heard about Jesus and believed in Him, which leads to his next question.
3:3 Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh? 4 Did you suffer so many things in vain—if indeed it was in vain?
Paul returns to the same Greek word he used in verse two and once again calls them foolish. Indirectly he is asking, do you really believe that since they already possessed the Holy Spirit that now they’re being (further) perfected by following the law? Paul then asks them did they experience many things in vain, if they were indeed in vain. He is not referring to anything specific, but things in general. He is asking a rhetorical question, do they learn from their experiences or do they ignore and forget lessons learned from experiences in life, like a foolish person might do.
3:5 Does he who supplies the Spirit to you and works miracles among you do so by works of the law, or by hearing with faith— 6 just as Abraham “believed God, and it was counted to him as righteousness”?
In an excellent example of how someone might reason with someone using Scripture, Paul asks if the one who provided the Holy Spirit for them and works miracles is doing those things because they obey the law or by believing God? He then quotes a portion of Genesis 15:6 (see also Romans 4:1-25). Where it states that the belief in God’s promises is how God’s people in the Old Testament were saved (see also Hebrews 11:1-40).
3:7 Know then that it is those of faith who are the sons of Abraham. 8 And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, “In you shall all the nations be blessed.” 9 So then, those who are of faith are blessed along with Abraham, the man of faith.
Using Scripture as his reference, Paul connects the fact that since Abraham believed God would indeed do as He promised in the unconditional covenant given to him by God, that his belief was ‘counted’ (Hebrew yǎḥ·šeḇě’, to reckon, from the original meaning to weave, in context to consider or count as the same) as righteousness to those who have faith (in Jesus) and that they are then sons of Abraham. Then he notes that Scripture foresaw that God would offer salvation to Gentiles by faith when He promised “In you shall all the nations be blessed” (see Genesis 12:3, the first three verses of Genesis chapter twelve is the first component of the Abrahamic Covenant, click here to read more). Paul then concludes from that rationale that those who are of faith are blessed just like Abraham who was also a man of faith.
Considerations
What is Perfection?
The root words in both the Hebrew and Greek languages when describing perfection center around the concept of completion. To qualify for perfection in God’s eyes requires a perfect score regarding the law, no failures no matter how small, and no exceptions. Just as James pointed out, “For whoever keeps the whole law but fails in one point has become guilty of all of it.” (James 2:10, ESV) The only way humanity can be saved is through Jesus, trusting in faith that He was born of a virgin mother, lived a sinless life, suffered, was put to death, rose to life again, and will bring us into heaven to be with Him when we die (or when He gathers us).
The Righteous Shall Live by Faith
3:10 For all who rely on works of the law are under a curse; for it is written, “Cursed be everyone who does not abide by all things written in the Book of the Law, and do them.”
To further clarify that works of the law are under a curse (Greek kataran, the opposite of a blessing, leading to destruction due to judgment), Paul quotes Deuteronomy 27:26, which upon first reading may sound more like it’s promoting the need to comply with the law, but as pointed out above, all it takes is one sin to be considered a sinner, continued compliance is necessary. In his epistle to the church in Rome Paul confessed that even he as a Pharisee could not keep the law (see Romans 7:7-25).
3:11 Now it is evident that no one is justified before God by the law, for “The righteous shall live by faith.”
Paul notes that at this point it should be clear that no one is justified before God by works of the law, and then quotes a potion of Habakkuk 2:4 “The righteous shall live by faith.” This verse from Habakkuk is a key verse in the Bible, as it points to a fundamental truth, that salvation (being seen as being righteous because of what Jesus did for us) is only available through faith. The verse is also repeated three times in the New Testament (see also Romans 1:17; Hebrews 10:38). Click here to read the commentary for Romans 1:17 and here for commentary on Hebrews 10:38.
3:12 But the law is not of faith, rather “The one who does them shall live by them.” 13 Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, “Cursed is everyone who is hanged on a tree”— 14 so that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promised Spirit through faith.
Paul continues to contrast what the keeping of the law does versus what faith can accomplish by quoting Leviticus 18:5, that for someone that is committed to live by the law they must live (continuously) by the law. Then Paul points out that Jesus redeemed us from the curse of the law (slavery to sin and condemnation, see Genesis 3:14-19; 1 Peter 1:19) by becoming a curse for us. Paul offers Deuteronomy 21:23 as an explanation that states that the body of a criminal after capital punishment was to be hung on tree for a day (see Deuteronomy 21:22-23). Jesus hung on a tree (the cross) and since He bore our sins He was cursed, just as Peter wrote, “He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed.” (1 peter 2:24, ESV). So that through Jesus the blessing of Abraham is available to Gentiles and that the promised Holy Spirit would be received through faith (see Acts 1:4-5; Ephesians 1:13). Through faith we rely fully on Jesus, as we are helpless without Him. At the moment we believe in Him we receive the promised blessing of Abraham and the promised Holy Spirit.
The Abrahamic Covenant and the Law
3:15 To give a human example, brothers: even with a man-made covenant, no one annuls it or adds to it once it has been ratified.
Paul notes that even a covenant made between two human beings that neither side will cancel the covenant nor will they modify the conditions of it after it has been agreed upon and ratified (Greek kekyrōmenēn, confirmed and given authority, validated), that covenant then becomes a binding agreement.
3:16 Now the promises were made to Abraham and to his offspring. It does not say, “And to offsprings,” referring to many, but referring to one, “And to your offspring,” who is Christ.
Paul further notes that the promises made to Abraham were also given to his offspring (Greek sperma, to sow, seed, can either be plural or singular) but instead of referring to all descendants of Abraham, Paul says by inspiration of the Holy Spirit that the word should be interpreted as being singular pointing to one person, Jesus, the Christ (see Genesis 22:18, see also regarding singular use Genesis 4:25; 16:11; 1 Samuel 1:11; 2 Samuel 7:12; 12:24).
3:17 This is what I mean: the law, which came 430 years afterward, does not annul a covenant previously ratified by God, so as to make the promise void. 18 For if the inheritance comes by the law, it no longer comes by promise; but God gave it to Abraham by a promise.
Paul clarifies by pointing out that the law, which was given to Moses 430 years later (the Mosaic Covenant), did not cancel the Abrahamic Covenant. That if the inheritance of the covenant came as a result of compliance of the law, it would no longer come by promise. What was promised to Abraham had no conditions, God gave it to Abraham as a promise that He will always keep.
3:19 Why then the law? It was added because of transgressions, until the offspring should come to whom the promise had been made, and it was put in place through angels by an intermediary. 20 Now an intermediary implies more than one, but God is one.
Paul asks then why the law? He answers that the law came as a result of transgressions, man’s inability to please God. Which may sound strange to us, as how would mankind know how to please God if there were no rules? The law was “added” so show how humanity’s sin has pushed us away from God and that we have no ability to please Him, so we desperately need His mercy and grace. Paul tells us that the law was delivered to Moses by the hands of angels on Mount Sinai. And that the law was only to be a stopgap measure until the offspring came, that being Jesus.
3:21 Is the law then contrary to the promises of God? Certainly not! For if a law had been given that could give life, then righteousness would indeed be by the law. 22 But the Scripture imprisoned everything under sin, so that the promise by faith in Jesus Christ might be given to those who believe.
The next question Paul asks regarding the law, is it contrary to the promises of God? He immediately responds, “Certainly not!” The law states requirements with no promise of assistance, offering a source of strength, or help, because if it did, then righteousness would be possible through the law. But instead, Scripture confines everyone, locking us in our sin, so that the promise of faith in Jesus Christ can be given to those who believe.
3:23 Now before faith came, we were held captive under the law, imprisoned until the coming faith would be revealed. 24 So then, the law was our guardian until Christ came, in order that we might be justified by faith. 25 But now that faith has come, we are no longer under a guardian, 26 for in Christ Jesus you are all sons of God, through faith.
Paul calls our attention to a time before having faith, that we were captive under the law, held in prison until faith was revealed in the gospel message. Making the law our guardian until Jesus came, so that we can be justified (made righteous) by faith. And now that faith is available, we no longer need the guardian of the law, for in Christ Jesus we are all children of God, through faith alone. The purpose of the law is to bring us to Jesus!
3:27 For as many of you as were baptized into Christ have put on Christ. 28 There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus. 29 And if you are Christ’s, then you are Abraham’s offspring, heirs according to promise.
Paul notes that many of his readers were baptized into Christ, therefore have put on Christ, an expression that relates to embracing Jesus just as one clothes themselves. Implying that will change from that moment on how one thinks and acts. Paul then points out that regardless of where you are in the social order, what gender you are, or even what ancestry or background you’re from, if you believe in Jesus, you are now one in Christ and are considered Abraham’s offspring, heirs according to the promise.