Passage: Galatians 3:1-14
Main idea: Paul is writing to the church in Galatia defending the
Gospel to the Christians. Paul is emphasizing that Christians are “not
justified by the works of the Law but through faith in Christ Jesus” (Galatians
2:16).
Outline:
I. Jesus Christ was publicly
crucified before man, but the Galatians are being tricked (3:1). Paul is asking
them many rhetorical questions:
A.
Did you receive the Spirit by the works of the Law or by faith? (3:2).
B.
Have you started with the Spirit, but now are with the flesh? (3:3).
C.
Did you suffer in vain? (3:4).
D.
Again, did you receive the Spirit by the Law or by faith? (3:5).
II. Paul shifts from questions to
statements about faith and Abraham.
A. Abraham
believed in God and was credited with righteousness (3:6).
B. The
sons of Abraham have faith (3:7).
C. The
Gentiles are justified through faith because of Abraham (3:8).
D. Those
who have faith are blessed with Abraham (3:9).
III. Those who are under the works
of the Law are cursed (3:10).
A. No
one is justified by the Law before God (3:11).
B. The
Law is not based on faith (3:12).
C. Christ
redeemed us from the curse of the Law by being the curse (3:13).
D. The
blessing of Abraham has come to the Gentiles through Christ (3:14).
The
purpose of Paul’s letter to the Christians in Galatia was to teach the correct
Gospel. Since Paul received the true Gospel from God he believed it was his
mission to spread this Gospel. Many Jewish Christians were teaching the
importance of the Law and specifically circumcision. However, Paul made it
clear that “a Gentile didn’t have to become a Jew to be a Christian.”[1]
It did not matter if a man or woman was a Gentile or a Jew, they could become a
Christian. The reason being was that anyone who believed was justified through
faith in Christ Jesus, not by the works of the Law (Galatians 2:16). The
Christians in Galatia were not following the same Gospel as Paul. Paul stressed
that he was dead to the Law just like Jesus was crucified. The works of the Law
did not save Jews or Gentiles, but faith in Christ is all the people needed and
Paul was trying to show them that. Paul’s letter is an argument revealing the
true Gospel of Christians and calling out the ones who followed only the Law.
The
New Testament is divided into different sections: the first four books are
known as The Gospels: Matthew, Mark, Luke, and John, and then there is the book
of Acts, which describes the birth of the church. The rest of the New Testament
is separated into Epistles and Prophetic Literature. The majority of the
Epistles were written by Paul, 13 to be exact, and Galatians is one of these
Epistles. Paul was not one of the Disciples of Christ when He was on earth.
Instead, Paul was a man who was originally called Saul, a man who hated
Christians and persecuted them. It was not until Saul was traveling on the road
to Damascus in Acts 9 that it all changed. Acts 9:1-18 shows how a man named
Saul became saved and baptized in the name of Christ. Saul began to call
himself Paul and was one of the most influential men in the New Testament. His
mission, given by Christ, was to preach the true Gospel to the Gentiles. The
letter to Galatians was written because of this true Gospel. Paul was furious
that people were living according to the wrong Gospel and he would not let the
church continue on this path of unrighteousness.
Paul
starts his letter to the Galatians by describing “his gospel experience as a
model for his converts.”[2]
God gifted Paul with his gospel and made him an apostle of Jesus Christ.[3]
After Paul accounts his gospel experience he discuses the controversy over
circumcision. Paul writes in Galatians 2:7 saying, “But on the contrary, seeing
that I had been entrusted with the gospel to the uncircumcised, just as Peter
had been to the circumcised.” He then continues saying that “nevertheless
knowing that a man is not justified by the works of the Law but through faith
in Christ Jesus, even we have believed in Christ Jesus, so that we may be
justified by faith in Christ and not by the works of the law; since by the
works of the law no flesh will be justified” (2:16). Galatians 3 is where Paul
speaks the truth of justification through faith and not by works.
Verses 1-5
Paul
starts Galatians 3 with harsh words: “You foolish Galatians” (3:1). These words
may seem rude or insulting, but rather they are speaking the truth. “The term
foolish, however, captures Paul’s point: they were illogical in committing
themselves to the Pauline message of God’s grace in Christ and then succumbing
to the Judaizers’ Moses-gospel.”[4]
Paul was meaning business and did not want his message to be taken lightly.
Verse 1 goes on and mentions, “who has bewitched you” (3:1). This is an obvious
rhetorical question from Paul and the “who” in this verse are the Judaizers.[5]
The Judaizers have influenced the Christians in Galatia with words and
teaching, “specifically by telling them that faith in Christ must be
supplemented by Mosaic ritualism.”[6]
Paul then asks them a question: “before whose eyes Jesus Christ was publically
portrayed as crucified?” (3:1). As Paul says these words, “he is thinking not
so much of the historical details of the crucifixion as of the supreme value of
Christ Crucified for a world lost in sin, and of the implication that obedience
to law contributes nothing to this salvation.”[7]
Paul is reminding them that Christ died for their sins and that the cross is
what is important to remember. “The cross delivers from the present evil age
(1:4) and murders the law, thus terminating its lordship (2:19-20; 4:5), so
that we can die to the law, sin, and the world (5:24; 6:14); the cross of
Christ justifies (2:21), absorbs our guilt (3:10-14), and ends nationalistic
Judaism (2:19-20).”[8]
The evil age Paul is referring in Galatians 1:4 is the world in which sin is
present. Jesus rescued mankind from this sin by dying on the cross. Galatians
2:19-20 refers to Paul’s conversion through the Law to live to God. “I have
been crucified with Christ; and it is no longer I who live, but Christ lives in
me; and the life which I now live in the flesh I live by faith in the Son of
God, who loved me and gave Himself up for me” (2:20). The Galatians have
experienced this as Paul has experienced when he came and preached to them
beforehand. Paul is writing to them and asking why they have forgotten what they
have experienced themselves. Verse 2 continues Paul’s questioning by asking if
they received the Spirit “by the works of the Law, or by hearing with faith”
(3:2). Did they receive the Spirit by obeying the Law or because they believed
in the true gospel with faith? This event, “receiving the Spirit” was a new
experience for the believer. It was something that would come only if they
truly believe that Jesus died on the cross for their sins and they would
definitely remember the experience. “The appeal is clearly to an event which
Paul could expect them vividly to remember. Hence a question can be asked which
assumes that the answer was obvious to all parties.”[9]
Paul is making his questions rhetorical so that they would understand that they
were in fact being foolish by following the false gospel. Verse 3 again starts
with the harsh words of “Are you so foolish?” (3:3). The question here was
connected with verse 2. Paul is asking them that now they have received the Spirit
did God accept them without any practices of the Law? The answer was yes. They
failed to realize that God had accepted them with the Spirit and not because
they changed their practices into the practices of the Law. Verse 3 is
referring to them who have now begun believing that the Law is what makes them
justified and the Spirit was not enough. Verse 2 is talking about the moment
when they received the Spirit and verse 3 is now the present and the future.
Verse 4 is yet again another question Paul is asking the Galatians. He has been
honest and fair in his questions beforehand and this question follows the same
theme and rhetoric. “Did you suffer so many things in vain-if indeed it was in
vain?” (3:4). The Galatian churches suffered much persecution when they were
founded. “Those who think that these were northern Galatians assume that they,
too, suffered persecution; but regarding the southern Galatian churches we know
what Paul suffered when he and Barnabas founded them (Acts 13:50, etc.; 14:2,
5, 19, 22: II Tim. 3:11).”[10]
The persecution in their lives was real for accepting the Spirit, but Paul is
wondering if they suffered for no reason since they have turned away from the
Spirit and to the flesh. He asks them truthfully if their suffering was in vain
because he cannot believe they would have wanted to go through that much
suffering and persecution for no reward in the end. Paul is making sure they
understand what he is asking them and so they will change their ways. Paul
continues his letter with the last question in this beginning section of
chapter 3. Paul writes, “So then, does He who provides you with the Spirit and
works miracles among you, do it by the works of the Law, or by hearing with
faith?” (3:5). Paul likes to repeat himself in these first 5 verses, but
because he is trying to get the message across from Galatians 2:16. Verse 5 is
repeating verse 2. Paul has experienced first hand the Spirit and knows that he
is dead to the Law and to sin. Jesus has overcome the Law and faith is all the
Galatians need in order to receive the Spirit.
Verses 6-9
Paul
shifts now from his many questions to the beginning of God’s people: Abraham. Why
does Paul shift his focus on Abraham in verse 6? Paul writes, “Even so Abraham
believed God, and it was reckoned to him as righteousness.” (3:6). “Current
scholarship holds that Paul reacts to a specific conviction in the Galatian
community of believers based upon the interpretation of Abraham. It is possible
that Paul’s opponents appealed to Abraham to justify their beliefs on
circumcision… Paul takes up the very figure of Abraham and argues to the
contrary.”[11]
Verse 6 quotes Genesis 15:6 as reference to Abraham having faith in God.
Abraham achieved righteousness, not by works, but by his faith. “Abraham was
justified by faith, which has the meaning of “to have trust or confidence in”
God.”[12]
Paul continues to reference Abraham in verse 7: “Therefore, be sure that it is
those who are of faith who are sons of Abraham” (3:7). Abraham is a historical
figure. He is a patriarch today and he was in the time Paul was writing this
letter. Verse 7 is another strong statement made by Paul. “This declaration is
a blow, launched with studied effect full in the face of Jewish privilege. Only
a Pharisee, only a Rabbi, knew how to wound in this fashion. Like the words of
Stephen’s defense, such sentences as these stung Judaic pride to the quick.”[13]
Every Jewish person wanted to be the son of Abraham because Abraham was the
father of the nation of Israel. Paul makes no reference to Gentiles being able
to become a son of Abraham in this verse, but verse 8 is directly written for
Gentile Christians and the church in Galatia. Verse 8 says, “The Scripture,
foreseeing that God would justify the Gentiles by faith, preached the gospel
beforehand to Abraham, saying, ‘All the nations will be blessed in you.’”
(3:8). Paul references Abraham because there is a hope found in Abraham for all
nations and not just Israel. “Paul’s aim is to redefine the character of
Abrahamic descent and the means by which is it achieved.”[14]
Paul’s last reference to Abraham for a few verses comes in verse 9 when Paul
writes, “So then those who are of faith are blessed with Abraham, the
believer.” (3:9). Paul has argued that Abraham was accepted by faith and not
because of his works. He also argued that the descendants of Abraham are
believers and will be justified by faith. Verse 8 argues that the Gentiles are
justified by faith because of Abraham as well. Verse 9 puts it all together.
“Abraham was justified by faith Gentiles are justified in Abraham because all
nations, that is Gentiles, will be blessed in connection with Abraham
therefore, since Gentiles are justified in Abraham’s promise, they must be
justified as Abraham was: that is, by faith, not works of the law.”[15]
Gentiles or Jew can now share in the righteousness that was given to Abraham by
his works of faith.
Verses 10-14
Paul
now shifts his letter back to the focus of works of the Law and faith in verse
10. He writes, “For as many as are of the works of the Law are under a curse;
for it is written, ‘Cursed is everyone who does not abide by all things written
in the book of the Law, to perform them’” (3:10). Paul is referencing
Deuteronomy 27:26 which says, “‘Cursed is he who does not confirm the words of
this law by doing them.’” This verse explicitly says that the Law has to be
followed and whoever does not follow it will be cursed. This has been the way
of life for Jews since the Law was eradicated with Moses.
“Here in these verses Paul mounts a
direct and vigorous attack against the Judaizers’
claims, showing how in two passages that speak of the law (Deut. 27:26, Lev. 18:5)-passages which, it may be
assumed, the Judaizers were citing to Paul’s
converts-there is no reference to faith, righteousness, or blessing, but rather
only curse. On the other hand, another
passage of great significance for the issues at
hand (Hab. 2:4) associates righteousness only with faith, and still another
that seems so troublesome for belief in
Jesus as Israel’s Messiah (Deut. 21:23) actually
should be read as meaning that the curse of the law has been borne entirely by Christ, and so now only faith
remains as the prerequisite to receiving the
Abrahamic blessing and God’s spirit.”[16]
Paul’s opponents use the Old
Testament as reference to obeying the Law. Verse 11 is moving past the Old
Testament because of the death of Jesus on the cross. Verse 11 says, “Now that
no one is justified by the Law before God is evident; for, ‘the righteous man
shall live by faith’” (3:11). Habakkuk 2:4 is being quoted by Paul here, for it
reads, “‘Behold, as for the proud one, his soul is not right within him; but
the righteous will live by his faith.’” The Judaizers are charging Paul with
teaching the Galatians to be cursed by not following the Law. “Paul’s defense
is to charge the Judaizers with being pre-Christ in their thinking and with
having an inadequate apprehension of the difference the Christ-event has made
to covenant membership and the definition of transgression (2:21; 3:19).”[17]
The Law, as stated many times in this letter, is no longer the means for
justification. Galatians 2:21 says that Christ died “needlessly” if the
righteousness comes through the Law. Verse 12 continues the debate between Law
and faith saying, “However, the Law is not of faith; on the contrary, ‘He who
practices them shall live by them’” (3:12). Paul quotes Leviticus 18:5 in verse
12 to show how the Law requires perfect performance and not faith. The Law is
“not a system of faith. Rather, it is a system of ‘doing.’”[18]
The last two verses in this section of Paul’s letter is one long sentence
broken up into two verses: “(13) Christ redeemed us from the curse of the Law,
having become a curse for us-for it is written, ‘Cursed is everyone who hangs
on a tree’- (14) in order that in Christ Jesus the blessing of Abraham might
come to the Gentiles, so that we would receive the promise of the Spirit
through faith” (3:13-14). These two verses are a summary conclusion to Paul’s
entire letter to the Galatians. The Old Testament Law is broken by Christ. He
has come and redeemed man from the necessary obedience to the Law. “Paul
interprets the Spirit both as fulfillment of God’s promise to Abraham to bless
the Gentiles and as the long awaited sign that God had finally redeemed Israel
from the curses of Deuteronomy.”[19]
The redemption was brought to Jews and Gentiles through Christ’s death on the
cross. The Judaizers were not recognizing the significance of Christ’s death on
the cross, but Paul was making sure the Galatians realized the importance of it
again and again. Christ was hung on the cross, died for the sins of man,
redeemed man from the curse of the Law, and everyone can be justified through
Christ only by faith.
Conclusion
The
necessity of Paul’s implication of justification by faith was dire in the time
of the early church. However, the necessity is just as dire today as it was
back then. Christians today fail to realize that their actions do not get them
into heaven. They do not follow under the “curse of the Law” like the Judaizers,
but they feel that their good works will justify them before God. There is no
difference between these two points. The only answer is that Christ has
fulfilled the Old Testament Law and it is no longer necessary for Christians to
obey. There is a difference between the Ten Commandments and the Law. The Ten
Commandments should still always be obeyed, but the Law regards temple
sacrifice and worship as well as other things regarding circumcision, tattoos,
etc. These are what Paul is saying that do not justify believers. They are not
necessary in order to be saved. Galatians 2:21 says it all, “‘I do not nullify
the grace of God, for if righteousness comes through the Law, then Christ died
needlessly.’” Christ did not die needlessly and it is only by grace through
faith believers are saved.
Bibliography
Capes, B. David, Rediscovering Paul: An Introduction to His
World, Letters and Theology,
Downers Grove, Illinois: InterVarsity Press, 2007. Dallas Baptist University
Book Store
Dunn, D. G. James, The Epistle To The Galatians, Peabody,
Massachusetts: Hendrickson
Publishers, 1993. Dallas Baptist
University Library
Esler,
Philip F. 2006. "Paul's Contestation of Israel's (Ethnic) Memory of
Abraham in Galatians 3." Biblical
Theology Bulletin 36, no. 1: 23-34. Academic Search Complete, EBSCOhost (accessed
April 2, 2016).
http://search.ebscohost.com/login.aspx?direct=true&db=a9h&AN=20707919&site=ehost-live
Findlay, G. G., The Expositor’s Bible: The Epistle To The
Galatians, New York City, New
York: Hodder & Stoughton Publishers, 1890. Dallas Baptist University Library
Hendriksen, William, New Testament Commentary: Exposition of
Galatians, Grand Rapids,
Michigan: Baker Book House, 1975. Dallas
Baptist University Library
Lenski, R. C. H., The Interpretation of St. Paul’s Epistles to
the Galatians to the Ephesians and to
the Philippians, Minneapolis, Minnesota: Augsburg Publishing House, 1961. Dallas Baptist University Library
Longenecker, Richard N., Word Biblical Commentary: Vol. 41 Galatians,
Dallas, Texas: Word Books, Publishers,
1990. Dallas Baptist University Library
McKnight, Scot, The NIV Application Commentary: Galatians,
Grand Rapids, Michigan: Zondervan
Publishing House, 1995. Dallas Baptist
University Library
Morales,
Rodrigo J. 2009. "The Words of the Luminaries, the Curse of the Law, and
the Outpouring of the Spirit in Gal
3,10–14." Zeitschrift Für Die Neutestamentliche Wissenschaft Und Die Kunde Der Älteren Kirche 100, no. 2:
269-277. Academic Search Complete,
EBSCOhost, (accessed April 2, 2016).
http://search.ebscohost.com/login.aspx?direct=true&db=a9h&AN=47543674&site=ehost-live
Snyman,
S. D. 2013. "ABRAHAM IN GALATIANS AND IN GENESIS." Acta Theologica 33, no. 2: 148-163. Academic
Search Complete, EBSCOhost (accessed
April 2, 2016).
http://search.ebscohost.com/login.aspx?direct=true&db=a9h&AN=92959224&site=ehost-live
Young,
Norman H. 1998. "Who's cursed--and why? (Galatians 3:10-14)." Journal
Of Biblical Literature 117, no.
1: 79. Academic Search Complete, EBSCOhost (accessed April 2, 2016). http://search.ebscohost.com/login.aspx?direct=true&db=a9h&AN=300566&site=ehost-live
[1]
David B. Capes, Rediscovering Paul: An
Introduction to His World, Letters and Theology, (Downers Grove, Illinois:
InterVarsity Press, 2007), 110.
[2]
Ibid.
[3]
Ibid.
[4]
Scot McKnight, The NIV Application
Commentary: Galatians, (Grand Rapids, Michigan: Zondervan Publishing House,
1995), 136.
[5]
Ibid.
[6]
William Hendriksen, New Testament
Commentary: Exposition of Galatians, (Grand Rapids, Michigan: Baker Book
House, 1975), 112.
[7]
Ibid.
[8]
McKnight, 137.
[9]
James D. G. Dunn, The Epistle To The
Galatians, (Peabody, Massachusetts: Hendrickson Publishers, 1993), 153.
[10]
R. C. H. Lenski, The Interpretation of
St. Paul’s Epistles to the Galatians to the Ephesians and to the Philippians,
(Minneapolis, Minnesota: Augsburg Publishing House, 1961), 129.
[11]
Snyman, S. D. 2013. "ABRAHAM IN GALATIANS AND
IN GENESIS." Acta Theologica 33, no. 2: 148-163. Academic Search
Complete, EBSCOhost (accessed April 2, 2016), 149.
[12]
Ibid., 150.
[13]
G. G. Findlay, The Expositor’s Bible: The
Epistle To The Galatians, (New York City, New York: Hodder & Stoughton
Publishers, 1890), 182.
[14]
Esler, Philip F. 2006. "Paul's Contestation of
Israel's (Ethnic) Memory of Abraham in Galatians 3." Biblical Theology
Bulletin 36, no. 1: 23-34. Academic Search Complete, EBSCOhost
(accessed April 2, 2016), 25.
[15]
McKnight, 152.
[16]
Richard N. Longenecker, Word Biblical
Commentary: Vol. 41 Galatians, (Dallas, Texas: Word Books, Publishers,
1990), 116.
[17]
Young, Norman H. 1998. "Who's cursed--and why?
(Galatians 3:10-14)." Journal Of Biblical Literature 117, no. 1:
79. Academic Search Complete, EBSCOhost (accessed April 2, 2016),
85.
[18]
McKnight, 155.
[19]
Morales, Rodrigo J. 2009. "The Words of the
Luminaries, the Curse of the Law, and the Outpouring of the Spirit in Gal
3,10–14." Zeitschrift Für Die Neutestamentliche Wissenschaft Und Die Kunde
Der Älteren Kirche 100, no. 2: 269-277. Academic Search Complete,
EBSCOhost (accessed April 2, 2016), 277.
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