Gálatas 3
Kenneth Wuest · Citado em PreceptAustin
Gálatas 3
Wuest explains " In Gal 3:2, Paul is speaking of the initial entrance of the Spirit into the hearts of the Galatians at the moment they placed their faith in the Lord Jesus. In Gal 3:3, he refers to the sanctifying work of the Spirit in the believer’s life. In this verse, the subject of the charismatic manifestations of the Spirit is introduced, namely, the act of the Holy Spirit in enduing certain members of the Galatian churches with special gifts of the Spirit. All these Paul brings to bear upon his contention that the grace way of salvation must be God’s way since it is accompanied by the supernatural ministry of the Holy Spirit." (Galatians Commentary) Gromacki has an interesting note on provides - The word was used of a benefactor of the chorus at a pagan festival who would supply the costumes and the cost of training. Thus there was nothing more of the Spirit that the Galatians could get through the Judaizers. In fact, the false teachers had contributed nothing that was spiritual or miraculous. (Stand Fast in Liberty - Exposition of Galatians) Provides (supplies) (2023)(epichoregeo from epi = upon + choregeo = supply) means to furnish upon and as men took pride in the liberal fulfilment of this duty, the word came to denote a liberal supply, a generous and lavish provision. Epichoregeo means “to defray the expense of providing a chorus at the public feast” while the preposition (epi-) expresses strongly the idea, “to supply abundantly." The present tense indicates that this "lavish supply" of the Holy Spirit (cp Titus 3:6+, cp "lavished upon us" in Eph 1:8+) is a the believer's blessed continual provision and that His provision was continually being experienced by the churches in Galatia. All uses of epichoregeo in NT - 2 Co. 9:10; Gal. 3:5; Col. 2:19; 2 Pet. 1:5; 2 Pet. 1:11. Note especially "Now He who supplies (epichoregeo in present tense) seed to the sower and bread for food will supply (choregeo) and multiply your seed for sowing and increase the harvest of your righteousness." (2 Co. 9:10) And also see what awaits faithful saints "for in this way (see 2Pe 1:10) the entrance into the eternal kingdom of our Lord and Savior Jesus Christ will be abundantly (plousios) supplied to you." (2 Pe 1:11+). THOUGHT - If we refuse to accept this provision, that is our choice. But the only alternative for living the spiritual life is our empty, weak fleshly works, of which Jesus said would amount to absolutely nothing apart from Him. We are "connected" to Him by complete dependence on the supernatural "sap" of the Spirit to bear any fruit of eternal value. (Jn 15:5)! Even as this picturesque verb meant to richly supply everything an ancient chorus needed so that it might be a grand production, so believers are richly supplied with the Holy Spirit so that our life might be a "grand production" that brings glory to our Father (Mt 5:16+). Wuest adds that epichoregeo was "derived from chorus, a chorus, such as was employed in the representation of Greek tragedies. The verb originally meant ‘to bear the expense of a chorus,’ which was done by a person selected by the state, who was obliged to defray all the expense of training and maintenance.” Strachan adds, “It was a duty that prompted to lavishness in execution. Hence choregeo came to mean ‘supplying costs for any purpose,’ a public duty or religious service, with a tending, as here, towards the meaning, ‘providing more than is barely demanded.’ ” Thus, the word means “to supply in copious measure, to provide beyond the need, to supply more than generously.” (Galatians Commentary) Who works miracles among you - See some of these miracles Luke recorded in Acts 14:3, 8–11+. Wuest explains why Paul described the Spirit as the one Who works miracles - "The word miracles is from dunamis (word study), used in 1 Cor 12:10 and in 2 Cor 12:12. In each place, the reference is to the Holy Spirit conferring miracle-working power upon certain members of the early Church. In the view of Paul, it was the same Spirit Who was performing His work of sanctification in the lives of the Galatian saints, who was also bestowing miraculous powers upon them." (Galatians Commentary) What were these "miracles"? We cannot know for certain, but we can know He is still at work performing these supernatural acts. Take for example the situation when a wife genuinely, from the heart grants her unfaithful but repentant husband forgiveness. That is a miracle! THE SOURCE OF A SUPERNATURAL LIFE THE "ENERGY" OF THE SPIRIT Works (1754) (energeo from en = in + érgon = work. ~ "energetic") means to work effectively to cause something to happen. To energize. It is used only of superhuman power. The present tense pictures the "energizing" supernatural work of the Spirit in believers as an ongoing, continual process. In Php 2:13NLT-note Paul writes that "God is working (energeo which is in the present tense = continuously working) in you (Who is this, but the indwelling Spirit, the Gift of God, His "Chief Operating Officer" if you will!), giving you the desire and the power to do what pleases him." Wuest notes that Paul's use of the present tense "of the participles (epichoregeo and energeo) informs us that the work of the Holy Spirit in both respects was continually going on in the Galatian churches, even at the time of the inroad of the Judaizers, although His work was being hindered by the act of the Galatians slowly turning away from His ministrations and depending instead upon self effort. The point however is that these Galatians still had the attesting power of the miracles among them, proving that grace and not works was the way of salvation. Yet in spite of all this irrefutable proof, they were forsaking the place of grace to take their stand under law. Over against all this, the Judaizers had nothing as an evidence that their message was from God. (Galatians Commentary) Miracles (1411)(dunamis from dunamai = to be able, to have power) power especially achieving power. It refers to intrinsic power or inherent ability, the power or ability to carry out some function, the potential for functioning in some way (power, might, strength, ability, capability), the power residing in a thing by virtue of its nature. In this context clearly it speaks of supernatural manifestations of power - miracles, wonders, powerful deeds (Translated as miracle (2x), miracles (17x), miraculous powers (3x)) Ralph Earle adds that "While there is a crisis moment in which the Holy Spirit comes into the believer's heart, yet there is also a sense in which the Spirit is being supplied richly to us as we walk in the light." (Word Meanings in the NT) But do not misunderstand. When we received the Spirit, we received all of the Spirit we would ever receive. The goal is for the Holy Spirit now to get more and more of us as we grow in grace and knowledge of the Lord and Savior Jesus Christ. As Ian Thomas says it is "Allowing the Holy Spirit to occupy the whole of your personality with the adequacy of Jesus Christ." Grant Osborne - The Spirit is always working in their midst, and they know it. As a church and as individual believers, they have the Spirit guiding and empowering their lives. Paul’s point is that this could not take place on the basis of their works. It is not that they are paid wages for living in righteousness, with the Spirit the currency of the payment. The Spirit’s working of miracles comes by faith, not works. (Galatians Verse by Verse ) Do it by the works of the Law, or by hearing with faith? - In other words Paul wants to know whether God has given them the Spirit and and the miracles because they had "earned" this by their obedience to the Law or because they had believed the Gospel? Campbell has "from the hearing that leads to faith." (See The Bible Knowledge Commentary) MacArthur has "through saving faith granted when hearing the Gospel." Amplified has "because of your believing in and adhering to and trusting in and relying on the message that you heard?" What had they heard from Paul? The truth of the Gospel of grace. The point of this question would be "How then, can you be duped by the Judaizers into thinking that He came to you, or will eventually come to you, by works of the Law?” Like the Judaizers , many groups and movements today want to introduce special conditions or requirements that supposedly add blessings to the finished and perfect work of Christ-such as a greater fullness of the Spirit, speaking in tongues, or a more complete salvation. But all such things are forms of works righteousness, adding things that men can do to what Christ has already done and that only He could have done." (MacArthur) LOSING SIGHT OF CHRIST - A painting by the Flemish painter Hendrik Leys (1815–1869) illustrates what happens when Christians lose sight of the crucified Christ. The painting is called “Women Praying at a Crucifix near St. James in Antwerp.” The women themselves are portrayed with painstaking detail. Careful attention is paid to every fold in the fabric of their gowns. Likewise, the background is painted to show the beauty of the garden by the church wall. There is one thing missing from the painting, however, and that is the cross itself. Leys shows the women at worship, but not the Christ they have come to adore. “So what do we see?” asks the Dutch art critic Hans Rookmaaker (1922–1977). “People from a past period, full of faith, reverent, praying—but we do not see the object of faith, the crucified Christ.” Often, this is precisely our problem in the Christian life. Recovering Pharisees that we are, we sometimes lose sight of the object of our faith: Christ having been crucified for our sins. But when we bring him back into the picture, and see him portrayed as the Savior who not only died, but also rose again, then we regain the vision to live for him by faith. (Ryken) The Futility of Works: An Illustration An Englishman by the name of Ebenezer Wooten had just concluded a preaching service in the village square. The crowd had dispersed, and he was busily engaged in loading the equipment. A young man approached him and asked, “Mr. Wooten, what must I do to be saved?” Sensing that the fellow was trusting his own righteousness, Wooten answered in a rather unconcerned way, “It’s too late!” The inquirer was startled. “Oh don’t say that, sir!” But the evangelist insisted, “It’s too late!” Then, looking the young man in the eye, he continued, “You want to know what you must do to be saved. I tell you it’s too late now or any other time. The work of salvation is done, completed, finished! It was finished on the cross.” Then he explained that our part is simply to acknowledge our sin and receive by faith the gift of forgiveness. Ray Stedman tells a true story to illustrate the need for Paul's teaching. He writes "I will never forget the young man who came into my study one day, Bible in hand, and announced that he had been reading the Bible. He didn't know a lot about it, but he said, "Would you circumcise me?" I blinked three or four times, then said, "Why?" He said, "I've been reading in this Bible that if you want to know God you have to be circumcised. I want to know God, so I want to be circumcised." I had the joy of telling him what circumcision meant, that it was simply a sign of something that was already true by faith. That boy became a Christian and is still in our congregation and growing in the Lord." (Read full sermon text The Father of Faith) Galatians 3:6 Even so Abraham BELIEVED GOD, AND IT WAS RECKONED TO HIM AS RIGHTEOUSNESS. Greek - kathos Abraam episteusen (3SAAI) to theo kai elogisthe (3SAPI) auto eis dikaiosunen Amplified: Thus Abraham believed in and adhered to and trusted in and relied on God, and it was reckoned and placed to his account and credited as righteousness (as conformity to the divine will in purpose, thought, and action). Barclay Was it not with you exactly as it was with Abraham? Abraham trusted God, and it was that which was credited to him as righteousness. Phillips You can go right back to Abraham to see the principle of faith in God. He, we are told, 'believed God, and it was accounted to him for righteousness.' Wuest Just as Abraham believed God, and his act of faith was credited to him, resulting in his righteousness. (Eerdmans Publishing) NET Galatians 3:6 Just as Abraham believed God, and it was credited to him as righteousness, GNT Galatians 3:6 καθὼς Ἀβραὰμ ἐπίστευσεν τῷ θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην. NLT Galatians 3:6 In the same way, "Abraham believed God, and God counted him as righteous because of his faith." KJV Galatians 3:6 Even as Abraham believed God, and it was accounted to him for righteousness. ESV Galatians 3:6 just as Abraham "believed God, and it was counted to him as righteousness"? ASV Galatians 3:6 Even as Abraham believed God, and it was reckoned unto him for righteousness. CSB Galatians 3:6 Just as Abraham believed God, and it was credited to him for righteousness, NIV Galatians 3:6 Consider Abraham: "He believed God, and it was credited to him as righteousness." NKJ Galatians 3:6 just as Abraham "believed God, and it was accounted to him for righteousness." NRS Galatians 3:6 Just as Abraham "believed God, and it was reckoned to him as righteousness," YLT Galatians 3:6 according as Abraham did believe God, and it was reckoned to him -- to righteousness; NAB Galatians 3:6 Thus Abraham "believed God, and it was credited to him as righteousness." NJB Galatians 3:6 Abraham, you remember, put his faith in God, and this was reckoned to him as uprightness. GWN Galatians 3:6 Abraham serves as an example. He believed God, and that faith was regarded by God to be his approval of Abraham. BBE Galatians 3:6 Even as Abraham had faith in God, and it was put to his account as righteousness. Even so Abraham BELIEVED GOD,: Ga 3:9 Ge 15:6 Ro 4:3-6,9,10,21,22 9:32,33 Jas 2:23 IT WAS RECKONED TO HIM AS RIGHTEOUSNESS, Ro 4:6,11,22,24 2Co 5:19-21 Galatians 3:6-14 Blessed or Cursed? - John MacArthur Galatians 3:6-14 Salvation Is by Faith Alone - John MacArthur Galatians 3:10-13 The Hopelessness of Sin - John MacArthur Galatians 3:10-14 Redeemed from the Curse of Law - John MacArthur Galatians 3:13 The Curse of God - John MacArthur Galatians 3:15-22 God’s Promise: Why the Law? - John MacArthur Galatians 3:23-29 Under the Law or in Christ? - John MacArthur Galatians 3:6-9 Abraham's True Children - Phil Newton Galatians 3 Resources - Multiple sermons, commentaries, etc SALVATION IS BY GRACE THRU FAITH IN OLD & NEW TESTAMENT Abraham's Chronology for Background: Age 75 (Ge 12:4+) (Sarai = 65).God told him He would make Abe a father of many nations. Age 86 (Ge 16:16) Abe went into Hagar producing Ishmael Age 99 (Ge 17:1, 17:17) In Ge 12:3+ God preached the Gospel to Abraham (Gal 3:8) and not only would the Jews find salvation but so would the Gentiles. The seed that God promised was in fact Jesus Christ, (Gal 3:16) Abraham circumcised in Ge 17:24, age 99. Note that from Galatians 3:6 to the end of Galatians 4 (Gal 4:31) Paul resorts to the Old Testament to refute the false teaching of the Judaizers that one needed to perform works of the law (including circumcision) in order to be saved. Paul begins by addressing the question of how was the great Jewish patriarch Abraham justified, declared righteous, saved? Recall the last words of Galatians 3:5 are by works of the Law or by hearing with faith. While Paul does not specifically mention circumcision, circumcision would be included in "works." (cf Gal 5:2, 3+) So here we see the great chasm that separates every other religion in the world from Christianity - works versus faith. Paul will now elaborate on the doctrine of justification and demonstrate from the life of the esteemed patriarch Abraham that justification is by faith and not by works, including circumcision or keeping the Mosaic Law. Remember that the Judaizers pointed to the Law of Moses as the means to salvation, but Paul is about to demolish their false teaching! And so Paul had just stated that God had given them the Holy Spirit when they heard, received and believed the Gospel and were justified. The gift of their salvation and the Spirit was not the result of their works, but of their faith in the Gospel. In light of the role of faith, Paul immediately illustrates his point with a discussion of Abraham. In so doing he turns to the very Scriptures which the false teachers were using to show the necessity of circumcision! What did the Old Testament really say? Paul quotes from Ge 15:6 putting forth the example of Abraham as proof that the only way of salvation in the Old or New Testament is by grace through faith. Paul goes on in Galatians 3:6-9 to explain that the true children of Abraham are justified in the same way as Abraham was justified, by faith, not works. It almost seems too simple doesn't it? But it is the "Gospel" truth! Donald Campbell explains that "The Judaizers claimed to have the Old Testament on their side, especially looking to Moses as their teacher. But Paul went centuries farther back and said, Consider Abraham. How was he, the father of Jewish people, justified? The answer was simple and direct." (See The Bible Knowledge Commentary) Even so (kathos) is probably better rendered "just as" (NET, ESV, CSB, NKJ, etc) which emphasizes that Paul is now going to make a comparison to father Abraham, who will be mentioned 8 times in Galatians 3 (Gal 3:6, 7, 8, 9, 14, 16, 18, 29). As Martin Luther says "Let us begin with Abraham and learn how this friend of God was justified and saved. Not because he left his country, his relatives, his father’s house; not because he was circumcised; not because he stood ready to sacrifice his own son, Isaac in whom he had the promise of posterity. Abraham was justified because he believed." Note that Paul quotes the Septuagint (Lxx) (rather than the Hebrew) of Genesis 15:6. It is also notable that this verse represents the first Biblical uses of 3 important soteriological words - believe, reckon and righteousness. Abraham BELIEVED GOD, AND IT WAS RECKONED TO HIM AS RIGHTEOUSNESS - Amplified = "Thus Abraham believed in and adhered to and trusted in and relied on God, and it was reckoned and placed to his account and credited as righteousness (as conformity to the divine will in purpose, thought, and action)." Paul is quoting from Genesis 15:6. Glance at Abraham's Chronology above and notice where Genesis 15 would fit in that chronological sequence. Now that you have that in your mind, notice when Abraham was circumcised (Ge 17:24). What can you conclude? Abraham was accounted as righteous (justified) before God more than a decade before he was circumcised. Circumcision IS NOT necessary for salvation! Not only that we know that the Mosaic Law was not given to Moses and Israel until some 430 years later in Exodus. What can you conclude about the relationship of justification and the Mosaic Law? This is not "rocket science" beloved, as it is crystal clear that Abraham was declared righteous by God Himself by grace (grace permeates the passage even though the word is not actually found there, because Abraham did not deserve or merit God's favor) through faith and his justification had absolutely NOTHING to do with the Mosaic Law! THOUGHT - Beloved follower of Christ, can I encourage you to commit to memory the general chronology of the major events in Abraham's life? Then memorize Genesis 15:6 and remember that this life changing event occurred more than a decade before he was circumcised and over 400 years before the Law was given to Moses, so that neither played a role in his salvation (justification). And now pray for Jewish men and women with whom you might share this Biblical truth. I have used this chronology a number of times with Jewish doctor friends of mine and have found that they are usually ignorant of the facts and also are surprised. So far I have seen no conversions, but I am planting some good God glorifying seed. My prayer for you as you read this is that God might send you seeking Jewish hearts, fill you with Spirit enabled boldness and His Word of truth and supernaturally enable you to redeem the opportunities He gives you to speak the glorious Gospel of our Messiah, Whom even Abraham believed (see Gal 3:8, Gal 3:16). In the Name of Yeshua. Amen. As Paul repeatedly stresses, the doctrine of justification by faith in Christ, accompanied by the corollary truth of having Christ's perfect righteousness (1 Co 1:30, Ro 3:21, 2 Co 5:21 Php 3:9) imputed to us while He is made sin for us and bears our penalty, is not merely a divine afterthought following the failure of Israel under the law. It was the very means by which Abraham, the patriarchal father of Israel, was saved and which continues to apply today, the New Covenant in His blood being in essence an extension on one hand and a fulfillment on the other of the Abrahamic Covenant. John
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Wuest adds bewitched is "from the popular superstition of the evil eye. The word denoted either the fascination of an evil eye or some malignant influence akin to it. The infatuation of the Galatians is attributed to the baneful effect of some mysterious power of evil." (Ibid) Ryrie - Gal 3:1-2 To return to law and negate the necessity of the death of Christ (Gal 2:21) was to act as if bewitched. Works of the law did not give them the Holy Spirit. Gromacki: "In a sense, the Galatians were victims of an evil spell. They must have been hypotized or awe struck by the forceful oratory of the key Judaizer." (Stand Fast in Liberty - Exposition of Galatians) Bartlett - "Who hath bewitched you with his evil eye of sorcery to exchange the priceless Gospel of grace for a worthless gospel of works? Many unstable folk are fairly begging for a ride in every newfangled substitute for the Gospel that comes along (WOE! THAT'S A BIT IN YOUR FACE!). Almost every day we hear that gullible victims are being swindled out of funds by smooth-spoken crooks who induce them to invest in worthless enterprises. Put no trust in anyone who seeks to lure you away from a simple reliance upon your all-sufficient SAVIOUR (AND HIS ALL SUFFICIENT WORD OF TRUTH!). It cannot be insisted upon too strongly that subjection to works is rejection of grace. Self-righteousness is spiritually fatal (IT BLUNTS THE WORK OF GRACE AND THE SPIRIT). He who turns his back upon CHRIST as his one and only Mediator with GOD loses everything." (Galatians 3:1-22 - Doctrinal Exposition)
Gálatas 3
Wuest notes that Paul's use of prographo "does not here speak of the act of painting the crucified Christ on a placard for public notice, but of posting a public announcement to the effect that He was crucified. This Paul did in his preaching among the Galatians (cp 1 Cor 1:23, 2:2). This placarded notice of the crucifixion of the Lord Jesus should have been enough to keep the eyes of the Galatians from wandering to the enticements of the Judaizers. The word crucified is in the perfect tense. This speaks of the fact that the apostle is not speaking of the figure of a dead Christ on a crucifix, but of the risen, ascended Christ who had been crucified, who was alive, whose glorified body still bore the marks of the nails and the scars of the crown of thorns, and who is the living Saviour by virtue of His atoning work on the Cross. (Galatians Commentary - Verse by Verse online) Why is the crucifixion important to refute the false teaching of Judaizers who taught one needed to add to the finished work of Christ? It is the fact that when Christ was crucified, just before he died, He declared the glorious word tetelestai which means IT IS FINISHED and the redemption price for sinners has been PAID IN FULL so that the Gospel doors of salvation have been flung wide open to anyone who simply believes! Spurgeon sums it up that the Galatians "had heard the plainest possible preaching from Paul and his companions. Jesus Christ had been so clearly set forth before them that they might, as it were, see Him as He hung upon the cross of Calvary. Yet, under some unhallowed spell, they turned aside from the faith of Christ." Ryken on the perfect tense of crucified - The perfect tense denotes a past event that continues to have significance in the present. And if ever there was an event that called for the perfect tense, it was the crucifixion of Jesus Christ. Jesus was crucified on a particular day, by particular men, outside a particular city, on a particular tree. If we had been there to witness his crucifixion, we could have reached out to touch the cross and picked up a splinter in our fingers. The crucifixion was a factual event in human history. On the cross, Jesus gave his life as the once-and-for-all atonement for sin. According to God’s strict standard of justice, sin demanded the death penalty, which Jesus paid. By God’s mercy, the sacrifice Jesus made was accepted as the full price for sin. This is what it means to portray Jesus Christ as crucified. But there is more. God proved that he accepted the sacrifice Jesus made by raising him from the dead. Therefore, to preach Christ having been crucified is not simply to preach him crucified; it is also to preach him risen. Jesus is no longer on the cross. At this very moment he is a risen and living Savior who is able to grant forgiveness to everyone who believes in him. This forgiveness goes all the way back to the cross, a past event with a present consequence. (Reformed Expository Commentary - Galatians) The perfect tense speaks of past completed action with ongoing effect or results. Indeed, will not the saving effect of the Cross of Christ endure eternally? Of course it will, praise God! Crucified (4717) (stauroo from stauros = cross, in turn from histemi = to stand) means literally to nail or fasten to a cross and so to crucify -- literal death by nailing to and hanging from a cross (a stake). Latter in this same letter, in Gal 5:24+, Paul uses stauroo in a metaphorical sense to refer to crucifixion of the flesh (as a result of the literal crucifixion), of a believer's renouncing his old sinful way of living. Toward the end of this letter Paul again uses stauroo declaring "may it never be that I should boast, except in the Cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world." (Gal 6:14+) Stauroo - 46x in 42v - Matt. 20:19; 23:34; 26:2; 27:22f, 26, 31, 35, 38; 28:5; Mk. 15:13ff, 20, 24f, 27; 16:6; Lk. 23:21, 23, 33; 24:7, 20; Jn. 19:6, 10, 15f, 18, 20, 23, 41; Acts 2:36; 4:10; 1 Co. 1:13, 23; 2:2, 8; 2 Co. 13:4; Gal. 3:1; 5:24; Gal 6:14; Rev. 11:8 Matthew Henry summary (Gal 3:1-5) - Several things made the folly of the Galatian Christians worse. They had the doctrine of the cross preached, and the Lord's supper administered among them, in both which Christ crucified, and the nature of his sufferings, had been fully and clearly set forth. Had they been made partakers of the Holy Spirit, by the ministration of the law, or on account of any works done by them in obedience thereto? Was it not by their hearing and embracing the doctrine of faith in Christ alone for justification? Which of these had God owned with tokens of his favour and acceptance? It was not by the first, but the last. And those must be very unwise, who suffer themselves to be turned away from the ministry and doctrine which have been blessed to their spiritual advantage. Alas, that men should turn from the all-important doctrine of Christ crucified, to listen to useless distinctions, mere moral preaching, or wild fancies! The god of this world, by various men and means, has blinded men's eyes, lest they should learn to trust in a crucified Saviour. We may boldly demand where the fruits of the Holy Spirit are most evidently brought forth? whether among those who preach justification by the works of the law, or those who preach the doctrine of faith? Assuredly among the latter. Here is a summary of the "arguments" (truth) Paul uses to refute the Galatian heresies (error)… (1) The Galatian believers' own experience with the Holy Spirit (Gal 3:1,2,3,4) (2) The example of Abraham's faith and the blessing given to the Gentiles (Gal 3:5, 6, 7, 8, 9, Ge 15:6, 12:3) (3) The curse of the Law (Gal 3:10, 11, 12, 13, 14, Dt 27:26, Hab 2:4, Lev 18:5, Dt 21:25) (4) The example of a human covenant ("will") (Gal 3:15, 16, 17, 18). (5) The purpose of the Law (Gal 3:19, 20, 21, 22, 23, 24, 25) (6) The blessing to children of God (Gal 3:26, 27, 28, 29) So this is why Paul argues from the OT example of Abraham (Gal 3:6, 7, 8, 9) - it was FAITH plus nothing that resulted in his justification. The circumcision that was commanded by God in Ge 17:9-11 was not until at least 14 years later (Ge 16:16 = 86yo, Ge 17:1 = 90yo). God had never intended for the physical act of circumcision to be an "end" in itself, but this is exactly what the Jews did with this command. They made it a "prerequisite" for salvation. They did what so many have done with God's Word over the years, focusing on the "letter" of the Law and missing the "spirit" of the law. God is primarily concerned about what men are like on the inside not the outside. He has always desired internal (heart) change over external (works). A good outward act is validated before God only when it honestly represents what is on the inside. (Cp Jer 17:10, Rev 2:23+). Right external behavior only pleases Him when it corresponds to right internal attitudes and motives (cp 1 Co 4:4,5, cf Jn 15:5). LAW AND GRACE THE FUNCTION THE EFFECT OF LAW OF GRACE OF LAW OF GRACE Based on works Gal 3:10 Based on faith Gal 3:11,12 Works put us under curse Gal 3:10 Justifies us by faith Gal 3:3, 24 Our Guardian Gal 3:23, 4:2 Centered in Christ Gal 3:24 Keeps us for Faith Gal 3:23 Christ lives in us Our Tutor Gal 3:24 Our Certificate of Freedom Gal 4:30, 31 Brings us to Christ Gal 3:24 Adopts us as sons and heirs The Law functions to: Declare our guilt Drive us to Christ Direct us in a life of obedience But is powerless to save **Source: Believer's Study Bible - W A Criswell Oliver Greene - Law and Grace 1. Under Law there was a dividing veil (Exodus 26:33) - Grace brought a rent veil (Hebrews 10:19-22). 2. Law blots out the sinner (Exodus 32:33) - Grace blots out the sinner's sin (Colossians 2:14). 3. The Law curses the offender (Galatians 3:10) - Grace covers the offender (Romans 4:7). 4. The Law cries out, "Do - and live!" (Deuteronomy 8:1) - Grace cries out, "It is done! It is finished! Receive Jesus and live!" (John 19:30; John 1:12). 5. The Law cries out, "Every mouth... stopped." (Romans 3:19) - Grace invites, "Every mouth opened." "That if thou shalt confess with thy mouth the Lord Jesus" (Romans 10:9). "Whosoever shall call upon the name of the Lord" (Romans 10:13). 6. The Law showed favor to the good (Proverbs 12:2) - The grace of GOD shows mercy and favor to the bad, the ungodly (Ephesians 2:1-6). 7. The Law was graven upon stone . . . outward (II Corinthians 3:3) - Grace is graven on the heart . . . inward . . . CHRIST in you (Colossians 1:27; Colossians 3:3; II Corinthians 3:3). 8. The Law says, "He added no more" (Deuteronomy 5:22) - Grace assures us, "Hath... spoken... by His Son" (Hebrews 1:2). 9. Law is inexorable in its demand (Joshua 7:25) - The grace of GOD is inspirational in its blessing (II Corinthians 5:17). 10. The Law brings judgment (Romans 5:18) - Grace brings justification (Romans 3:24). 11. Law cries out, "Keep the Commandments - all of them, in every minute detail" (James 2:10) - Grace assures us we are kept by the power of GOD (I Peter 1:5). 12. The Law demands love (Deuteronomy 6:5) - The grace of GOD exhibits love (John 3:16). 13. The Law moves the sinner to sin (Romans 7:8) - The grace of GOD removes sin from the sinner (Matthew 1:21). 14. According to the Law, nearness to GOD is impossible (Exodus 20:21) - In Grace, nearness to GOD is guaranteed (Ephesians 2:13). 15. The Law demands obedience - or no blessing (Deuteronomy 28:1-2) - Grace brings obedience because of the blessing (I John 4:19). 16. The Law cries out, "Stone the prodigal" (Deuteronomy 21:20-21) - Grace cries out, "Put the best robe on the prodigal . . . kill the fatted calf! Let us feast and be merry!" (Luke 15:20-23). 17. Law brings death (Deuteronomy 21:22-23) - Grace gives to us the quietness and assurance of peace (Romans 5:1). 18. The Law retaliates (Exodus 21:24) - The grace of GOD redeems (Galatians 3:13). 19. The Law demands sanctification (Leviticus 11:44) - Grace bestows sanctification (I Corinthians 1:30). 20. Because of the Law, three thousand were slain (Exodus 32:28) - Because of the grace of GOD, three thousand were saved (Acts 2:41). 21. The Law is unsatisfying to the conscience (Hebrews 10:1-2) - The grace of GOD is unfailing in its forgiveness and remedy for sin (Hebrews 9:12-14; Hebrews 10:10-14). 22. The Law is the voice of consternation (Hebrews 12:18-21) - The grace of GOD is the voice of covenant, blessing, peace and assurance (Hebrews 12:22-24). 23. When the Law was given, Moses' face shown, and the people feared (Exodus 34:30) - Grace brought by JESUS CHRIST attracted the people to the face of JESUS (Mark 9:15). 24. The Law was a yoke of burdensome weight (Galatians 5:1) - Grace is to be in the yoke with JESUS, which makes the yoke easy and the burden light (Matthew 11:29-30). 25. The Law produced zeal (Romans 10:1-2), but no salvation (Philippians 3:6; Romans 10:1-8) - Grace imparts zeal, and brings joy unspeakable and full of glory because we are saved (Titus 2:14; I Peter 1:8). Bob DeWaay comments on what he interprets as a modern day repetition of the Galatian problem - "I have personally seen chronically troubled saints pouring over the book (Neil Anderson's "The Bondage Breaker"), for years, hoping to find relief from such things as promised on the cover: "negative thoughts, irrational feelings, and habitual sins." This is abusive to these dear saints who are blessed in Christ but are told that their symptoms prove they have more to do. They must do a veritable survey of the flesh to find the walk of the Spirit. Thus the Galatian error is repeated. In regard to Galatians 3:1-3, the Holy Spirit does not bring past sins to our minds. The accuser of the brethren (Revelation 12:10) keeps busy with that task. Colossians 2:13, 14 tells us that the debt is cancelled, the decrees against us nullified, and our sins forgiven. The work of the Holy Spirit is to remind us of what Christ has done, once for all, through the cross and point us to our future hope. Yet Anderson tells his readers to ask the Holy Spirit to bring to mind past sins: "If something comes to mind and you are not sure what to do about it, trust that the Spirit of God is answering the prayer you just prayed, and go ahead and renounce it"(Anderson: Bondage, 202). The reader is directed to a long checklist (there are others in the book) and told to pray a prescribed prayer of renunciation of things that "the Holy Spirit has prompted you to renounce." The checklist has nearly 60 items (and whatever might be associated with them) plus whatever else comes to mind. What are they? They are religions, magic, spells, curses, astrology, superstitions, and anything else that pagans typically get involved with. The last box to be checked is telling: "Movies, TV shows, music, books, magazines, or comics that the Lord is bringing to your mind." (Anderson: 204). Having gone through the checklist and listened for special prompting from God, the reader is to repeat prescribed prayers of confession and renunciation "out loud." There is a checklist for bad motives and sins of the heart (Anderson: Anderson: 230). The confessions and renunciations have no logical end. Thus, Galatians 3:1-3 is violated, abrogated, and transgressed, all in the name of recognizing the reality of the stoicheia as demonic and not just the ABC's of religion." (You may or may not agree with DeWaay but if you would like more of his discussion see Galatians 3:13-14 Cursed by Works or Blessed by Faith) Vance Havner - Paul asked the Galatians, who hath bewitched you (Gal. 3:1). This is a day of sorcery, demonic deception in the end of time. The world is tricked, fascinated, under the spell of a thousand evil eyes. The weird, the uncanny, the occult, psychedelic drugs, hallucinations with these humanity is being swept into an orgy of induced insanity. The church is attacked, and Satan would deceive the very elect. Good men are led astray by the liberal gospel, the secular gospel, the social gospel. Jannes and Jambres imitate Moses. The Great Deceiver as an angel of light imitates every work of God, and thousands of poor souls cannot distinguish wheat from tares. Fortune-tellers, necromancers, magicians, are small fry compared to the new witchery let loose upon the world. Men we never dreamed would weaken are giving way, and Satan has so cleverly maneuvered his strategy that it appears un-Christian to lift a voice against his wiles and devices. This procedure is so skillfully executed, that many are afraid to express even doubt of it-much less opposition. We had better take some special courses in Ephesians Six, and learn the true nature of spiritual conflict. We have been provided full equipment for this warfare, and we had better learn how to evaluate both our adversaries and our allies. Misunderstanding the Value of the Cross Some years ago, a 14-foot bronze crucifix was stolen from Calvary Cemetery in Little Rock, Arkansas. It had stood at the entrance to that cemetery for more than 50 years. The cross was put there in 1930 by a Catholic bishop and had been valued at the time at $10,000. The thieves apparently cut it off at its base and hauled it off in a pick-up. Police speculate that they cut it into small pieces and sold it for scrap. The thieves figured that the 900-pound cross probably brought about $450. They obviously didn’t realize the value of that cross. That is the problem, of course—understanding the value of the cross. As the gospel writers relate the story of Jesus’ crucifixion, the theme that runs through all the details is rejection. Not only did people not see the value of Jesus, they also didn’t understand the value of his death. May we not be so blind! Lee Eclov, in the sermon “The Agony of Victory,” PreachingToday.com The Power Of Influence Read: 2 Chronicles 22:1-9 Who has bewitched you that you should not obey the truth? —Galatians 3:1 All those years of training in good grammar couldn’t stand up to a few hours of being with a friend who mangles the language. That was my observation recently as I overheard my second-grade son Steven talking with one of his friends. I had listened as Steven’s buddy used poor English again and again. I was surprised by his word choices, but I was really taken aback when I heard Steven talking the same way. He doesn’t usually talk like that—at least he didn’t until a little peer pressure got to him. It was another illustration of the power of others to change the way we think. We carefully guide our children to use proper speech patterns, but the influence of one friend can undo all that. Think about how this principle affects much more important choices. Consider Ahaziah in 2 Chronicles. He was influenced by his mother to do wrong (2 Chr 22:3). As a result, “He did evil in the sight of the Lord” (2 Chr 22:4). His godly grandfather Jehoshaphat surely had some influence on Ahaziah, but it was the evil persuasion of Athaliah that marked his course. Be sure that those in whom you trust Are led by God each day; For if they let the devil guide, They could lead you astray. —JDB Choose your companions with care— you may become what they are. Maxie Dunnam - How could you miss it?—you “before whose eyes Jesus Christ was clearly portrayed among you as crucified” (v. 1). During a visit to the Peoples’ Republic of China, I was using Barclay’s Daily Bible Study of Galatians for my daily devotional reading, and I came to this third chapter the day I entered that country. This verse might not have struck me with such power had I read it in another setting. “You before whose very eyes Jesus Christ was placarded upon His cross.” China is the land of posters, and placards were everywhere. Great crowds gather around the walls where posters are displayed. A primary means of communication, posters have been used to share the message of liberation and revolution for thirty years in this vast land. Not only are posters used for the current propaganda, there are some omnipresent ones. Pictures of Chairman Mao, Premier Hua, Marx, Lenin, and Stalin were in every school we visited, every factory, and in every reception room of every commune. The thinkers, planners, and leaders of the socialist revolution are constantly before the eyes of the people of China. The Greek word which Barclay translates “placarded” in this verse is phrographien. One of the words Paul used for preaching, it meant “post a notice,” as on a bulletin board in a public square. This is why it came through to me with such power in China.
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Wuest says "hearing refers either to the act of hearing a message, or to the message that is heard. The second meaning agrees more with the context since Paul is contrasting his message of grace with the preachments of the Judaizers." Romans 10:17 says "faith comes from hearing, and hearing by the word of Christ." And so clearly the "correct answer" to Paul's question is "by hearing with faith" and not by adding obedience to the law, which demands, but has nothing to give, least of all God's gift of His Spirit! Gromacki comments that "If the Judaizers had been correct, then it would have been impossible for the uncircumcized Gentile converts to have received the Spirit at all. Yet the Galatians 'were filled with joy, and with the Holy Spirit' as the result of Paul's evangelistic efforts (Acts 13:52+). To accept the heresy of the Judaizers would be to deny the presence of the Spirit in their lives." (Stand Fast in Liberty - Exposition of Galatians) Martin Luther reasoned, "The devil approves of this idea [of works salvation] and makes it grow in our hearts. So when our reason hears that we can do nothing to obtain the forgiveness of sins but only hear the Word of God, it immediately cries out, 'Rubbish! You are making the forgiveness of sins too unimportant a matter.'" (Galatians 3 Commentary) Wuest on with faith (or "of faith") - The phrase of faith defines or describes the message. It is a message that announces faith as the means whereby one receives salvation. The only answer the Galatians could give to this question was that they received the Spirit, not by obedience to the law, but through their faith in Paul’s message of grace.
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Wuest explains that "The Judaizers in preaching a message of law obedience to the Galatian Christians, caused these latter to abandon the position of grace and put themselves in the sphere of law, both that of the Judaizers’ system of legalism, and that of the Old Testament economy. Because there was no provision in the Mosaic economy for an indwelling Spirit Who would sanctify the believer as that believer trusted Him for that work, the Galatians were turning away from the teaching and the reality of the ministry of the Spirit in the life of the believer in this dispensation of grace, and were starting to depend upon self effort in an attempt to obey an outward legalistic system of works. Thus these Christians who had begun their Christian lives in dependence upon the Holy Spirit, now were depending upon self effort to continue in them the work of sanctification which the Holy Spirit had begun. The present tense of the verb ("now being perfected") here indicates that the Galatians had already begun this attempt. Paul says in effect, “How foolish to think that you can bring yourselves to a state of spiritual maturity in your Christian lives. That is the work of the Spirit. Only He can do that for you.” (Galatians Commentary) Related Resources: Articles relating to vital role of the Holy Spirit in our life of progressive sanctification: A Spirit Filled Church Acts 1:8 Commentary Ephesians 5:18 Commentary Illumination of the Bible Loving Obedience-Obedient Love Our Anointing - The Holy Spirit Praying in the Spirit Spirit-Filled Believers Are Like Artesian Wells The Holy Spirit-2 The Holy Spirit-Walking Like Jesus Walked! The Judaizers promoted the false tenet that sanctification was attained by works of the flesh... Galatians 4:10 You observe days and months and seasons and years. Galatians 5:2 Behold I, Paul, say to you that if you receive circumcision, Christ will be of no benefit to you. Galatians 6:13 For those who are circumcised do not even keep the Law themselves, but they desire to have you circumcised, that they may boast in your flesh. Barclay makes an interesting point alluded to above that "Paul talks about beginning their experience in the Spirit and ending it in the flesh. The words he uses are the normal Greek words for beginning and completing a sacrifice. The first one (enarchesthai) is the word for scattering the grains of barley on and around the victim, which was the first act of a sacrifice; and the second one (epiteleisthai) is the word used for fully completing the ritual of any sacrifice. By using these two words, Paul shows that he looks on the Christian life as a sacrifice to God." (Ed: cp Ro 12:1+, 2 Ti 4:6+) (Galatians 3 Commentary) Going to church to worship God sincerely with fellow believers is pleasing to Him, whereas going to the same church service and being with the same fellow believers is not acceptable to Him if done in a self-righteous, self-serving, legalistic spirit.
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Wuest comments that here Paul "speaks of the sufferings which the Galatian saints went through as a result of having received the Lord Jesus as Saviour. The only record of any persecutions in the Galatian cities is in Acts 14:2, 5, 19, 22+ (BUT THIS REFERS TO PAUL'S SUFFERING NOT THE CONVERTS). We are left somewhat in the dark regarding these sufferings, their nature and extent. (Galatians Commentary) Spurgeon on did you suffer so many things - You had to struggle and endure much contention within your own spirit to get upon the ground of faith at all. Are you going to throw all that away? Is all the experience of your past life to go for nothing, and are you now going to begin on a lower and baser platform? Max Anders feels that "Suffer probably does not mean persecution as some believe but in this context may be translated experienced. Paul is asking, “Have you experienced so many blessings of the Holy Spirit in vain?” By turning to a works message, they were discounting the saving and sanctifying work that the Holy Spirit had exemplified in their lives. (Holman New Testament Commentary - Galatians) William
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Wuest comments that "Paul appeals to the Galatians not to let these sufferings be in vain by turning their backs on grace and putting themselves under the legalistic system of the Judaizers." (Galatians Commentary)
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Wuest adds: "It was the act of Abraham placing himself in such an attitude of trust in and acceptance of God’s blessings that made it possible for God to bestow righteousness upon him. It is like the proffered hand of a drowning man that makes it possible for the life guard to save him. There is nothing meritorious in the act of a drowning man in stretching out his hand in order to be saved. It is the efficient medium through which he is saved. Thus, the act of faith on the sinner’s part is not meritorious but only the efficient medium through which God is able save him. The “it” therefore refers to the outstretched hand of faith of a sinner reaching out for salvation that God grasps in His own to lift him out of the mire of sin and place him upon the Rock, Christ Jesus." In Romans Paul appeals to the Scriptures just as in Gal 3:6 - "For what does the Scripture say? "AND ABRAHAM BELIEVED GOD, AND IT WAS RECKONED TO HIM AS RIGHTEOUSNESS." (Ro 4:3+,) Comment: The Scripture is virtually personified (Ro 9:17 Jn 19:37 Jas 4:5) by Paul who puts much validity in what the Scripture says as he knows the Jews prided themselves on having the Scriptures (Ro 2:17-19, 20) It is not important what man says about "the way" but only what God the Author and Perfector of our faith says (see esp Isa 8:20) For the apostle and his readers the Scripture was the final and infallible court of appeal. Rabbis appealed to biblical citations, sometimes prefacing them with, “What does Scripture say?” Jewish teachers often commented on Abraham’s faith as reflected in Ge15:6, which they read as “faithfulness,” one of his works. And the Scripture was fulfilled which says, “AND ABRAHAM BELIEVED GOD, AND IT WAS RECKONED TO HIM AS RIGHTEOUSNESS,” and he was called the friend of God. (Jas 2:23+) GOD MADE A PROMISE ABRAHAM SAID "AMEN!" As alluded to above, when Abraham believed God it was as it he had said "Amen!" The Hebrew word for Amen (0543) is derived from the verb aman which means to be firm, dependable, durable, steady, stable, sure, established, trustworthy. Aman was used to acknowledge and emphasize what was valid, sure and true, or important and significant and this was the word Moses used (the first use of aman in all of Scripture) when he wrote that Abraham "believed (Hebrew = aman; Lxx = pisteuo) God." (Ge 15:6) By the way, if you have not yet memorized this verse take a moment to jot it down on a card and spend time the next few days memorizing and meditating on the great truths in this passage (See preceding THOUGHT). John
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Wuest on logizomai - The word is used in the papyri as a business term: for instance, “put to one’s account; let my revenues be placed on deposit at the storehouse; reckoning the wine to him at 16 drachmae the monochore; a single artabae being reckoned at 180 myriads of denari; I now give orders generally with regard to all payments actually made or credited to the government. Thus Abraham believed God, and his act of faith was placed to his account in value as righteousness. He believed God and his act of faith was credited to him for righteousness. He believed God and his act of faith was placed on deposit for him and evaluated as righteousness. He believed God and his act of faith was computed as to its value, and there was placed to his account, righteousness. He believed God, and his act of faith was credited to his account for righteousness. Finally, he believed God, and his act of faith was credited to him, resulting in righteousness. All this does not mean, however, that Abraham’s act of faith was looked upon as a meritorious action deserving of reward. It was not viewed as a good work by God and rewarded by the bestowal of righteousness. That would be salvation by works. But the fact that Abraham cast off all dependence upon good works as a means of finding acceptance with God, and accepted God’s way of bestowing salvation, was answered by God in giving him that salvation. Abraham simply put himself in the place where a righteous God could offer him salvation upon the basis of justice satisfied, and in pure grace. God therefore put righteousness to his account. He evaluated Abraham’s act of faith as that which made it possible for Him to give him salvation. Newton - The concept of 'reckoning' is known as imputation. If we can think of this for a moment in terms of a legal accounting term, it may help us grasp its significance in our justification. Suppose you owed someone $100 trillion. I think it is safe to assume that none of us can even begin to think in those terms. Such a debt would be staggering! It would be impossible for us to pay. So we must face the consequences of our failure to satisfy this debt. We could plead with the creditor that we are good people, that we do kind acts of service for others, that we even try to balance our books monthly! The fact is, we also have another side to us. We actually hate the creditor and refuse to have any kind of relationship to him. Still we make our pleas, but the creditor cannot legally accept any of our pleas or actions. The only thing acceptable would be the satisfaction of the debt: $100 trillion. But we do not have the resources to pay such a debt. Nor would the combined efforts of our friends be enough to pay such a debt. It is a debt which we cannot pay. But suppose that the creditor, who had absolutely no obligation to us, pursued a course to satisfy this debt. He did this without any help on our part. He did this because of his own great love and purpose. At an immense cost to himself, he paid our debt! Out of his own desire, he took his own resources and applied them to our account. The $100 trillion was not ours, but he treated it as ours. He credited his resources to our account, so that our debt might be completely satisfied. That which seemed to be unspeakable and impossible, he did; and we believed him. This illustration does not do justice to all the work of Christ, but hopefully it serves to demonstrateimputation. That which is not ours, that which did not originate with us, that which is even impossible with us is credited as ours before God's judicial demands, through faith in Jesus Christ. We are accounted before God as righteous or justified. The merits of Jesus Christ in His righteous fulfillment of the Law and His vicarious death are applied to our account before God. Of this Martin Luther could exclaim, "This unspeakable gift therefore excelleth all reason, that God doth account and acknowledge him for righteous, without works, which embraceth His Son by faith alone, who was sent into the world, was born, suffered, and was crucified for us" [Commentary on Galatians, 131]. (Galatians 3:6-9 Abraham's True Children)
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Wuest - Justification is the act of God removing from the sinner his guilt and the penalty incurred by that guilt, and bestowing a positive righteousness, Christ Jesus Himself in whom the believer stands, not only innocent and uncondemned, but actually righteous in point of law for time and for eternity. This is what God did for Abraham when he believed Him. This is what the Judaizers were attempting to merit for themselves by their own good works. (Galatians Commentary) Phil Newton applies Abraham's story to the situation with many today who still seek salvation by their works - It is a historical fact that some of the biggest battles fought by the church of Jesus Christ were not against the non-religious world, but against those who professed to have a belief in the Lord God, yet denied that salvation comes only through faith. Augustine fought this battle in the 4th century, as did John Wycliffe in the 14th century. Luther, Calvin, Tyndale, Latimer all fought against the prevailing and popular belief that God would accept the works of man for righteousness. A man need not abandon himself to Christ alone. He could continue to find acceptance with God on the basis of his religious practice, his good works, his participation in the sacraments, his acts of service, his giving. Just as the Judaizers in Galatia appealed to the Old Testament examples, so have many through the centuries, appealing to the skewed interpretation that God accepts us on the basis of our works. To this, the Apostle rose in defiance. He begins his argument that shows "faith has always been the God-required response that brings salvation (Eph. 2:8-9)" [John MacArthur, MacArthur New Testament Commentary, 72].....Paul appealed to Scripture as the foundation of the saving knowledge of Jesus Christ. He wanted the Galatians to understand that his message of faith alone in Christ alone was not some new twist, but rather that it was anchored in the timelessness of the Word of God. Even the patriarch Abraham was saved by faith! The troubling reality of our own day is that multitudes are abandoning the clear teaching of Scripture concerning the way of salvation. They embrace the notion that God accepts something other than faith alone in Christ alone. The Scripture still stands with the timeless message of faith in Jesus Christ alone as the way to be justified. Are your eternal hopes resting in anything other than Jesus Christ and Him crucified? Then you need to hear the biblical truth of justification through faith in Christ alone. (Galatians 3:6-9 Abraham's True Children) The Book of Virtues, William Bennett's best-seller, kicked off a national trend linking stories and values--or rather, a recognition of the already-existing link between what we value and the stories we tell. The idea is that the best stories show characters and actions that we will want to imitate or ideas that we will want to incorporate in our lives. A story, then--from history, literature or other sources--can act as a moral teacher. Mark Twain's story of Huckleberry Finn, for example, forces us to evaluate the morality of Huck's actions as he befriends an escaped slave and helps him--an action his society condemns but which readers have many reasons to find admirable. In the novel, we witness Huck's inner moral wrestlings and choices. The way we understand and respond to Huck's struggles tells a lot about our own moral character and choices. In his attempt to prove the doctrine of justification by faith, Paul appealed to the story of Abraham. Jews or Judaizers would have had high regard for Abraham. In fact, the Judaizers were urging the Galatians to be circumcised as Abraham had been. Paul appealed to them on the basis of the fact that the children of Abraham were not under law but under promise. Abraham's faith (v. 6) was anchored in the person of God and His promises. Abraham committed himself totally and unreservedly to his God. Righteousness was not inherently his but was given to him by God on the basis of faith; works were not involved in obtaining justification. This lesson would not have been lost on the Galatian Judaizers . APPLY THE WORD Since Paul uses Abraham to illustrate his points both here and later in Galatians 3, this might be a good time for you to refresh yourself or your family on the history of Abraham and Sarah. Galatians 3:6-14. THE ROYAL AIR John Henry Jowett EMERSON says somewhere that he has noticed that men whose duties are performed beneath great domes acquire a stately and appropriate manner. The vergers in our great cathedrals have a dignified stride. It is not otherwise with men who consciously live under the power of vast relationships. Princes of royal blood have a certain great “air” about them. The consciousness of noble kinships has an expansive influence upon the soul. The Jews felt its influence when they called to mind “our Father Abraham.” So is it with men and women of glorious kinships in the realm of faith. Their souls expand in the vast and exalted relations. “The children of faith” have vital communion with all the spiritual princes and princesses of countless years. They have blood-relationship with the patriarchs, and psalmists, and prophets, and they dwell “in heavenly places” with Paul, and Augustine, and Luther, and Wesley. Surely, such exalted kinship should influence our very stride, and set its mark upon our “daily walk and conversation.” It ought to make us so big that we can never speak a mean word, or do a petty and peevish thing. Galatians 3:7 Therefore, be sure that it is those who are of faith who are sons of Abraham. Greek - Ginoskete (2PAI) ara hoti oi ek pisteos outoi huioi eisin (3PPAI) Abraam Amplified: Know and understand that it is [really] the people [who live] by faith who are [the true] sons of Abraham. Barclay So you must realize that it is those who make the venture of faith who are the sons of Abraham. Phillips Can you not see, then, that all those who "believe God" are the real "sons of Abraham"? Wuest You perceive, therefore, that those who are of faith, these are sons of Abraham. (Eerdmans Publishing) NET Galatians 3:7 so then, understand that those who believe are the sons of Abraham. GNT Galatians 3:7 Γινώσκετε ἄρα ὅτι οἱ ἐκ πίστεως, οὗτοι υἱοί εἰσιν Ἀβραάμ. NLT Galatians 3:7 The real children of Abraham, then, are those who put their faith in God. KJV Galatians 3:7 Know ye therefore that they which are of faith, the same are the children of Abraham. ESV Galatians 3:7 Know then that it is those of faith who are the sons of Abraham. ASV Galatians 3:7 Know therefore that they that are of faith, the same are sons of Abraham. CSB Galatians 3:7 then understand that those who have faith are Abraham's sons. NIV Galatians 3:7 Understand, then, that those who believe are children of Abraham. NKJ Galatians 3:7 Therefore know that only those who are of faith are sons of Abraham. NRS Galatians 3:7 so, you see, those who believe are the descendants of Abraham. YLT Galatians 3:7 know ye, then, that those of faith -- these are sons of Abraham, NAB Galatians 3:7 Realize then that it is those who have faith who are children of Abraham. NJB Galatians 3:7 Be sure, then, that it is people of faith who are the children of Abraham. GWN Galatians 3:7 You must understand that people who have faith are Abraham's descendants. BBE Galatians 3:7 Be certain, then, that those who are of faith, the same are sons of Abraham. Be sure: Ps 100:3 Lu 21:31 Heb 13:23 that it is those who are of faith: Ga 3:26-29 Joh 8:39 Ro 4:11-16,24 9:7,8 Galatians 3:6-14 Blessed or Cursed? - John MacArthur Galatians 3:6-14 Salvation Is by Faith Alone - John MacArthur Galatians 3:6-9 Abraham's True Children - Phil Newton Galatians 3 Resources - Multiple sermons, commentaries, etc Therefore - term of conclusion - Based on what he has just quoted from Genesis 15:6 (that Abraham was justified by faith), the conclusion is that all who believe as Abraham believed are spiritual children of Abraham the "father of faith" so to speak.
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Wuest says Paul's "argument is, “Since faith was the way Abraham was justified, it follows that those who exercise like faith, are his true followers.”" Be sure that it is those who are of faith who are sons of Abraham - Amplified - "Know and understand that it is [really] the people [who live] by faith who are [the true] sons of Abraham." Those who are of faith is a description of those who had believed unto salvation, whether Jew or Gentile. Now pause a moment and remember to whom Paul is writing. Are these not primarily Gentiles who have believed the Gospel of truth taught by Paul? And the answer is yes they are primarily Gentiles, those who originally did not have access to the Pentateuch (Torah), so it is implicit that Paul taught them these truths from the Old Testament. And of course we know the Gospel is present in the Old Testament from Galatians 3:8. Grant Osborne on be sure - “Know” (NIV: “Understand”) always points to a truth that readers should have realized but somehow have missed (WE CAN "BE SURE" PAUL TAUGHT THEM!). Paul is saying it is evident from the Genesis account that only those who come by faith can be the children of Abraham. The Galatians’ failure to understand that obvious truth is appalling to him. (Galatians: Verse by Verse) Be sure (1097)(ginosko) means to acquire information through some modality, as through sense perception (e.g., reading Paul's words in this epistle!). In addition ginosko involves experiential knowledge, not merely the accumulation of known facts. Note some (Lenski, Vine) interpret be sure as in the imperative mood, a command to know or realize. And so Vine explains that the Judaizers "had been persuading the Galatians that only by circumcision could they become “sons of Abraham”; but now the apostle shows that because of his faith, not because he had been circumcised, Abraham was accepted by God, entered into covenant (Abrahamic) relation with Him (see Covenant: Abrahamic versus Mosaic) and received all his privileges and blessings, and this he impresses upon them by the imperative “know ye.”" Those...of faith (ek = out of + pisteos = faith) is literally "out of faith." The pronoun "those" is emphatic (as in Ro 8:14+ = "these are...") Vine says "those, be they Jews or Gentiles, who seek justification not by works but by faith, those whose spiritual life is derived from (VINE SAYS FAITH - BUT MORE ACCURATELY LIFE & CHARACTER ARE BOTH FROM GOD, FAITH IS THE HAND THAT RECEIVES THE GIFT FROM GOD!), and whose spiritual character is formed by, faith. Such, of course, acknowledge that they are without resources in themselves, and that they depend solely upon God. To them faith is not a merit by which they might be commended to God, it is the expression of realized need, and of submission to, and dependence upon (AND A GRASPING OF OR RECEIVING FROM), God for its supply. " Spurgeon on those who are of faith - Those who are justified by faith in Jesus, those whose faith is counted for righteousness, they are the children of believing Abraham—not those who are under the law of Moses, not those who trust in works and boasters in circumcision. These, even among the Jews, are but His children by the power of nature, to whom no more belongs than to Ishmael. Abraham was the father of the faithful, or believing. In his grandest aspect he is not the sire of a rebellious nation, but of the believing seed. Abraham is the father of the believers, and believers are all the children of Abraham. Campbell rightly observes that Paul is "Striking a tremendous blow at the Judaizers, Paul linked the past with the present and declared that just as Abraham was saved by faith so were those who now claimed to be his children (huioi; literally “sons”). Abraham and his spiritual descendants, both Jews and Gentiles, have all been declared righteous by faith."(See The Bible Knowledge Commentary) Faith (4102) (pistis) means trust or confidence and in the active sense equates with belief. As pistis relates to God, it is the conviction that God exists and is the Creator and Ruler of all things well as the Provider and Bestower of eternal salvation through Christ. As faith relates to Christ it represents a strong and welcome conviction or belief that Jesus is the Messiah, through Whom we obtain eternal salvation and entrance into the Kingdom of Heaven. Stated another way, eternal salvation comes only through belief in Jesus Christ and no other way. Wuest points out that "The phrase “sons of Abraham,” is not to be understood in a genealogical sense but rather in the ethical sense of the term. Abraham was accepted by God on the basis of faith, and God deals with all men on the same moral basis. God is no respecter of persons. Thus the faith exercised by Abraham is declared to be the fundamental condition of acceptance with God. Spurgeon on sons of Abraham - Race has nothing to do with this matter; an end has been put to all that. God is not the God of the Jews only, but also of the Gentiles. Here is a new race whose distinction is not that they were born of blood, or of the will of the flesh, or of the will of man, but by the will of God. This is the token by which they are known: They believe God, and it is accounted to them for righteousness—even as it was accounted to Abraham. Paul is simply reaffirming the promise God made to Abraham in Genesis 17:7 that "“I will establish My covenant between Me and you and your descendants after you throughout their generations for an everlasting covenant, to be God to you and to your descendants after you." When we first read that promise, we see "descendants" and the first thing we think of is Jewish descendants, but that is actually only a partially correct interpretation. Why? Simply because not all of the ethnic Jews became Abraham's spiritual descendants (See Romans 2 passage below and Jesus' discussion of John 8:38-47 below). Only those who had faith like Abraham became his "descendants." And notice that this passage leaves the Gospel door "wide open!" That is, ANYONE, Jew or Gentile, who exercises faith like Abraham entered into the unconditional Abrahamic covenant. Those who are of faith who are sons of Abraham: Abraham's true children in the spiritual sphere are not those who are his natural offspring (by blood, ethnic Jews) or those who assiduously adhered to the law but are those who simply believe. Paul sounded a similar warning to "religious" Jews declaring... For he is not a Jew who is one outwardly; neither is circumcision that which is outward in the flesh. But he is a Jew who is one inwardly; and circumcision is that which is of the heart (a truth the Jews had been clearly taught in Dt 10:16, Dt 30:6+), by the Spirit, not by the letter; and his praise is not from men, but from God. (Ro 2:28, 29+). Related: Excursus on Circumcision The Jews thought they were children of Abraham but Jesus gave them a rude awakening in John 8:38-47. “I speak the things which I have seen with My Father; therefore you also do the things which you heard from your father.” 39 They answered and said to Him, “Abraham is our father.” (THIS IS THE SAME THING THE JUDAIZERS THOUGHT!) Jesus *said to them, “If you are Abraham’s children, do the deeds of Abraham (COMMENT: JESUS is not telling them that deeds save, but is saying that if they obeyed God as Abraham did, their obedience would show they had believed like Abraham [SEE Obedience of faith; Relationship of faith and obedience]. The one thing Abraham did was to believe God! The fruit of his belief was the gift of personal righteousness before God and a heart that now prompted performance of righteous deeds out of love, not out of legalism. W E Vine adds "The words of the Lord recorded in John 6:29 are also to the point here; the only “work” that God recognizes is a right attitude of heart toward His Son, and whatever proceeds therefrom."). 40 “But as it is, you are seeking to kill Me, a man who has told you the truth, which I heard from God; this Abraham did not do. 41 “You are doing the deeds of your father.” They said to Him, “We were not born of fornication; we have one Father, even God (WRONG AGAIN - IN FACT THEY REJECTED JESUS THE WAY INTO THE FAMILY OF GOD - read John 1:11+, John 1:12+, John 1:13+. Note also God is not the "Father" of everyone born, only those who are born again!).” 42 Jesus said to them, “If God were your Father, you would love Me (AND THIS LOVE PROMPTS OBEDIENCE AS IT DID IN ABRAHAM - See Genesis 22:1-2, 18, Jn 14:15); for I proceeded forth and have come from God, for I have not even come on My own initiative, but He sent Me. 43 “Why do you not understand (ginosko) what I am saying? It is because you cannot hear My word. 44 “You are of your father the devil, and you want to do the desires of your father (COMMENT: The "fruit" of your life points to the "root!"). He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. Whenever he speaks a lie, he speaks from his own nature; for he is a liar, and the father of lies. 45 “But because I speak the truth, you do not believe Me (COMMENT: A striking contrast with Abraham). 46 “Which one of you convicts Me of sin? If I speak truth, why do you not believe Me? 47 “He who is of God hears the words of God; for this reason you do not hear them, because you are not of God.” (COMMENT: You are not God's children! God is not your Father, even though in your deceived state of mind you think He is - Jn 8:41)
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Wuest - In this verse Paul shows that the promise is superior to the law, for the former was given directly from God to Abraham, whereas the latter was given to Israel by God through a mediator. We will examine the statement, “A mediator is not of one.” The word mediator is from mesites (μεσιτες), which in turn comes from mesos which means middle, the midst. Thus a mediator is one who intervenes between two, either to make or restore peace and friendship, to form a compact, or ratify a covenant. The word in the Greek text is preceded by the definite article, making the word generic in character. That is, Paul is not referring here to any particular mediator as Moses, but to the office of a mediator, and to mediators in general looked upon as a class of individuals. However, this generic statement is intended to be applied to Moses, the mediator referred to in verse 19. The word one is masculine in gender, and therefore is personal, referring to a person. That is, a mediator does not act simply in behalf of one person. The very genius of the word implies that the mediator stands “in the midst” of two or more persons, thus acts as a go-between. It is not that the mediator acts in behalf of a plurality of persons that constitute one party, but that there is a plurality of parties between which he acts. Thus the law is a contract between two parties. God gives the law through a mediator Moses, and man is obligated to obey it. God will bless man if he obeys, and will punish man if he disobeys. But the promise of free grace is not in the nature of a contract between two parties. God acts alone and directly when He promises salvation to anyone who will receive it by the out-stretched hand of faith. There are no good works to be done by the sinner in order that he might merit that salvation. Grace is unconditional There are no strings tied to it. God is One, that is, He acts alone without a mediator in respect to the promise of grace. Therefore grace is superior to law. In the case of the former, God spoke directly to Abraham. In the case of the latter, He spoke to Israel through a mediator, Moses. The dignity of the law is thus seen to be inferior to that of the promise. (Galatians Commentary - Verse by Verse) Phil Newton - One commentator said that there is upwards of 250 to 300 interpretations on this verse [L. Morris quoting Lightfoot, Galatians: Paul's Charter of Christian Freedom, 114]. It has been jostled in the religious world to satisfy all sorts of beliefs! But in context, Paul is simply showing that the promise given to Abraham by faith is superior to the Law. Here he explains that the Law required a mediator, which implies that two parties were involved: God and the people. While keeping in mind the language of the covenant, this meant that both parties of the covenant of Law had obligations. God had his part and the people of Israel had their part. If either failed to maintain their responsibilities, then the covenant was broken. With a mediator needed, "the giving of the law was not a direct communication of God to those who were to receive its benefits. This is a mark of the law's inferiority to the promise, which was communicated directly to Abraham without an intermediary" [Curtis Vaughan, Galatians: A Study Guide Commentary, 69]. In contrast, the promise made to Abraham was given directly by God. The Lord Himself came to Abraham, taking upon Himself the fulfillment of His promise unconditionally. Consequently, it is superior to the Law. Why do we wrangle over this? So that each of us might understand the superiority of faith in Christ as the only way to God. And so that we might reject the notion that we can commend ourselves to God by works of personal righteousness. This is made quite clear in the Gospels when Jesus declared, "I am the way, the truth, and the life; no man comes to the Father but by Me" (John 14:6).
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Wuest - This verse contains Paul’s answer to the false assumption of the Judaizers that inasmuch as it is in Abraham that all nations were to be blessed, they (THE GENTILES IN THOSE NATIONS) would have to be incorporated in his descendants by the rite of circumcision. By the use of the word AND, from de (1161 - "de" most commonly denotes continuation and further thought development, taking its specific sense from the context) (UNFORTUNATELY THE NASB OMITS THE "AND" cf Gal 3:8NET, Gal 3:8ESV), Paul asserts that the blessing of Abraham, namely, the one he received from God, JUSTIFICATION, was received by him through faith, and that it is through the exercise of a like faith that the Gentiles become his spiritual children, and not through submission to circumcision. (Galatians Commentary) The Scripture - The Scripture is personified (personification is a figure of speech in which inanimate things are credited with the qualities and powers of human beings) as a prophet (foreseeing) and a preacher (in Ro 4:3+ as a witness taking the stand). This personification is a figure of speech expressing the thought that God’s divine foresight is expressed in the Scriptures. It is notable that Jews had a familiar question they would ask, “What did the Scripture foresee?” (THE JUDAIZERS WOULD HAVE BEEN FAMILIAR WITH THIS SAYING). And so personifying the Scriptures was a common Jewish figure of speech. Because Scripture is God’s Word, when it speaks, God speaks. (Read that again! It begets the question - Do you really believe it? Then why don't you read His Word more often to hear Him? A question directed ony to those lax in reading the Scriptures, in hearing from their Father!) This truth should cause us all to fall on our face in wonder and awe and thanksgiving -- what a privilege we have to hear directly from the Living God through His living Word! Why do we see such a proliferation of Christian books, especially fiction and pop psychology? (Read Eccl 12:12) In my personal opinion, if you want to read books other than the Bible, consider reading biographies of the great men and women of faith who make up the modern day "great cloud of witnesses" and who demonstrate how the abundant life is lived in actual practice. Here are ALL the NT passages in which Scripture is personified as SPEAKING - Gal 3:22 Gal 4:30 Jn 7:38,42 Jn 19:37 Ro 1:2 Ro 4:3 Ro 9:17 Ro 10:11 Ro 11:12 1 Ti 5:18 Vine on personification of Scripture - The New Testament writers, like the Jews generally, John 7:42, not infrequently personify the Scriptures, representing them as (GOD HIMSELF) saying the things recorded in them; see John 19:37; Romans 4:3; James 4:5, e.g., and cp. Romans 9:17, where the message sent by God to Pharaoh through Moses, and recorded by him in Exodus 9:16, is quoted as what “the Scripture saith unto Pharaoh.” In the present passage Scripture is credited with more pronouncedly sentient (endowed with feeling and unstructured consciousness) qualities, “foreseeing,” and with active powers, “preached.” Cp. also Gal 3:22, “The Scripture hath shut up all things under sin.” “In such cases hē graphe ("the Scripture") stands obviously for the Author of the Scriptures—God, by Whose inspiration they were written (2 Ti 3:16+)” (Ellicott). That this is the case is plain from the obvious fact that the book of Genesis, in which “the Scripture” referred to is found, was written by Moses more than four centuries after the words were spoken. Cp. Mt 11:13, “the Law prophesied until John”. The Scripture (1124)(graphe from grapho = to write; English = graphite - the lead in a pencil!) means first a writing or thing written, a document. The majority of the NT uses of graphe refer to the Old Testament writings, in a general sense of the whole collection when the PLURAL FORM of graphe is used. Here in Galatians 3:8 graphe is singular which always refers to a particular passage and is used in such a way that quoting Scripture is understood to be the same as quoting God ("hē graphe" = "the Scripture" - see other uses in Lk. 4:21; Jn. 7:38; 42; 10:35; 13:18; 17:12; 19:24; 19:28; 19:36; Ro. 4:3; 9:17; 10:11;11:2; Gal. 3:8; 3:22; 4:30; 1 Ti 5:18; Jas. 2:23; 4:5). So here in Galatians 3:8 The Scripture is Paul's appeal to the Word of God and ultimately the God of that Word! Donald Campbell reiterates that "It should not be overlooked that Paul referred to Scripture speaking as though God were speaking, so it can rightly be affirmed that what the Bible says, God says. This and similar verses (e.g., John 10:35b; 2 Ti 3:16+; 2 Peter 1:20–21+) provide important support for believing in the absolute and total inspiration and authority of Scripture." (See The Bible Knowledge Commentary) JUSTIFICATION OF GENTILES BY FAITH Foreseeing that God would justify the Gentiles by faith: - Scripture is depicted by Paul as acting like an Old Testament prophet, foretelling what would occur in the future. The simple, straightforward conclusion is that the Gentiles would be justified in the same way as Abraham -- both were justified by faith. Faith is the key that unlocks the door into the Kingdom of Heaven and eternal life! And by the way, what was Abraham when he was justified? Was Abraham a Jew? Of course not. He was a former pagan idol worshipper, certainly a practice linking him closer to being a Gentile than a Jew! In referring to the OT passage, Paul is showing that what God was now doing with the Gentiles in Galatia was no different than what He had done with Gentiles in the past. Wuest - Paul attributes foresight to Scripture. This is a figure of speech (ED: specifically a personification) expressing the thought that God’s divine foresight is expressed in the Scriptures. The Scriptures referred to would include Genesis 12:3 and Genesis 18:18 (compare also Ge 22:18) (see additional note below) And I will bless those who bless you, And the one who curses you I will curse. And in you all the families (JEW AND GENTILE) of the earth shall be blessed.” (Ge 12:3) since Abraham will surely become a great and mighty nation, and in him all the nations (GENTILES) of the earth will be blessed? (Ge 18:18) We see a parallel passage by Luke in Acts 15 at the Jerusalem Council which addressed the false teaching "Unless you are circumcised according to the custom of Moses, you cannot be saved.” (Acts 15:1+): “With this the words of the Prophets agree, just as it is written, 16‘AFTER THESE THINGS I will return, AND I WILL REBUILD THE TABERNACLE OF DAVID WHICH HAS FALLEN, AND I WILL REBUILD ITS RUINS, AND I WILL RESTORE IT, 17 SO THAT THE REST OF MANKIND MAY SEEK THE LORD, AND ALL THE GENTILES WHO ARE CALLED BY MY NAME,’ 18 SAYS THE LORD, WHO MAKES THESE THINGS KNOWN FROM LONG AGO (cf "Scripture foreseeing.") (Acts 15:15-18+) Warren
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Wuest - The Good News announced to Abraham was that some day the Saviour would arise out of his nation Israel, and that the Gentiles would be saved through Him as Abraham was saved. Thus, Abraham rejoiced to see the coming of that day (John 8:56). Abraham was therefore to become the pattern to all who would follow, of how a sinner, Jew or Gentile, must appropriate salvation. (Galatians Commentary)
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Wuest - This is a definite statement of the proposition which Paul wishes to prove. The emphasis is upon the fact that the believing ones are blessed with salvation, rather than those who depend upon good works as the Judaizers did. (Galatians Commentary - Verse by Verse ) Those who are of faith are blessed with Abraham, the believer - Not those who are of works but those who believe like Abraham. This emphasizes that the way of salvation for Jews and Gentiles is the same as for Abraham, by faith not by works of the law (or circumcision). Paul made this same point in Romans 4:11+ writing that Abraham "received the sign of circumcision, a seal of the righteousness of the faith which he had while uncircumcised, that he might be the father of all who believe (cp all who are of the faith) without being circumcised, that righteousness might be reckoned to them." In other words, the order was (1) salvation by faith (2) receipt of the sign of circumcision.
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Wuest summarizes Paul's argument in Galatians 3:10-14 - The Judaizers taught that the law was a means of justification. But Paul now shows that the law is a means of condemnation (Gal 3:10), and that it is the Lord Jesus Who rescues us from its condemnation through the blood of His Cross (Gal 3:13-14). (Galatians Commentary) Jack Arnold entitles his sermon on Galatians 3:10-14 "The Two Alternatives." - In Galatians 3:10-14, the Apostle Paul’s whole point is that salvation is not by any law-works but is by faith in Jesus Christ alone. To work for salvation is to totally misunderstand the Biblical teaching on salvation.
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Wuest says that the Law is not of faith "means that the two principles of Law and of faith as a means of justification are mutually exclusive of one another. They are diametrically opposed to each other. Then Paul quotes Leviticus 18:5, “He who practices them shall live by them.” Light is thrown upon this statement by the apostle in Romans 10:5 where he quotes this same passage from Leviticus, when he says, “Moses writes that the man who practices the righteousness which is based on law shall live by that righteousness.” That means that there is a righteousness that a human being could accrue to himself by a perfect obedience to the law, a thing which a fallen sinful human being cannot do, but which a perfect sinless being could do. But that righteousness would be different from the righteousness which God imputes to the believing sinner. The former would be obtained by works, and would be a human righteousness. The latter is obtained by faith and is a divine righteousness. Under the legal enactments of the Mosaic law, this could be the futile attempt of a sinner to work out under law a righteousness which God could approve. Under grace, it is the act of a believing sinner accepting as a gift, a righteousness which God has approved, even the Lord Jesus Himself. (Galatians Commentary)
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Wuest - There are two purpose clauses in this verse, each introduced by the words in order that...so that (both = hina). These are coordinate, depending upon the statement in Gal 3:13 to the effect that Christ became a curse for us in order that the blessing of Abraham, justification by faith, and also the Holy Spirit, might be given to both Jew and Gentile (Joel 2:28+). The law which was the barrier that separated Jew and Gentile, is done away in Christ (Eph 2:13-15+). By its removal, the Gentiles are put on a common level with the Jew, and thus united, both Jew and Gentile are recipients of the Holy Spirit through faith. (Galatians Commentary) THE GIFT OF THE PROMISED HOLY SPIRIT So that we would receive the promise of the Spirit through faith - The second purpose clause introduces the promise. So that we receive the PROMISED SPIRIT not by KEEPING the LAW but by BELIEVING in the One Who kept the Law perfectly. All who believe in Jesus receive the Spirit immediately when they are born again (Ro 8:9+, cf 1 Cor 12:13, "Holy Spirit of promise" - Eph 1:13+). It is interesting that Abraham (and all OT believers) did not receive the promise of the Spirit as a permanent possession, but only after the Spirit came on believers at Pentecost. W E Vine goes on to point out that "There is no Old Testament record of any promise to Abraham of the gift of the Spirit, nor do the words of the apostle necessarily imply that there was. In the message to Abraham the comprehensive word "blessing" is used; later revelation of the purposes of God specified the gift of the Holy Spirit as included in this, cp. Isaiah 32:15; Ezekiel 36:27; Joel 2:28, e.g. Two things are to be kept in mind in connection with these prophetic utterances: a, read in the light of the New Testament it is plain that the personal Holy Spirit was intended, and not merely a holy influence from God; b, that while these prophecies still await their (ED: COMPLETE) fulfillment (ED: IN OTHER WORDS THE SPIRIT WILL BE GIVEN TO REPENTANT, BELIEVING ISRAEL IN THE FUTURE AS PROMISED IN Zechariah 12:10-14+), yet He Who is promised in them to renewed Israel (ED: WHEN THE BELIEVING REMNANT OF ISRAEL WILL BE SAVED [SEE Ro 11:26-27+] IN THE TIME OF JACOB'S TROUBLE Jer 30:7+) has been given to the Christian in accordance with the words of the Lord Jesus. (Collected Writings) Notice the pronoun we, which might lead some to interpret Paul as saying "we Jews" but clearly it includes the Gentile believers because of Paul's earlier question to the Gentile believers asking "did you receive the Spirit by the works of the Law or by hearing with faith?" (Gal 3:2+) So the promise of the Spirit was for Jews and Gentiles who placed their faith in Christ. Vincent on we would receive - The second so that is parallel with the first (in order that). The deliverance from the curse results not only in extending to the Gentiles the blessing promised to Abraham, but in the impartation of the Spirit to both Jews and Gentiles through faith. The blessing (eulogia) is not God’s gift of justification as the opposite of the curse; for in Gal 3:10, 11, justification is not represented as the opposite of the curse, but as that by which the curse is removed and the blessing realised. The content of the curse is death, Gal 3:13. The opposite of the curse is life. The subject of the promise is the life which comes through the Spirit. See John 7:39; Acts 2:17, 38, 39; Acts 10:45, 47; Acts 15:7, 8; Ro 5:5; Ro 8:2, 4, 6, 11; Eph. 1:13. God’s covenant promise to Abraham was first that Abraham would be blessed, and then that he would be a blessing to “all the families of the earth.” This distribution of blessing has always been God’s intention (Gal 3:8). The Jewish nation often (usually) misunderstood God’s missionary purpose for them, mistaking His favor for favoritism. Israel sought to “hoard” instead of “herald” the blessing of God on Abraham. By using the phrase might come to the Gentiles Paul emphasizes that God intends that ALL the families of the earth, Jew and Gentile, might experience the blessing promised to Abraham. Receive (2983)(lambano) means to take or grasp. It can indicate both benevolent and hostile actions, and have as object either people or things; e.g. take a wife, collect taxes, accept a verdict, take a road, and figuratively take courage. Jesus Himself described the promise of the Spirit in some of His last words to His disciples... Gathering them together, He commanded them not to leave Jerusalem, but to wait for what the Father had promised, “Which,” He said, “you heard of from Me; 5 for John baptized with water, but you will be baptized with the Holy Spirit not many days from now.” (Acts 1:4-5+) Jesus earlier had given the disciples a similar promise... And behold, I am sending forth the promise of My Father upon you (REFERRING TO THE HOLY SPIRIT); but you are to stay in the city until you are clothed with power (cf Acts 1:8+) from on high.” (Lk 24:49+, cf Jn 14:26) Promise (1860)(epaggelia/epangelia from epí = intensifies meaning of + aggéllo = to tell, declare) literally means to "tell at or upon." Epaggelia originally referred to an announcement or declaration (e.g., a favorable message as in Acts 23:21). However epaggelia came to mean a declaration to do something or give something. This in came to be associated with the implication of obligation to carry out that which was declared to be done or given. Thus we come to the meaning of a promise. In Scripture, epaggelia refers primarily to God's pronouncements that provide assurance of what He intends to do. As Lightfoot says in fact that epaggelia was used only of the promises of God, and described "a gift graciously bestowed, not a pledge obtained by negotiation." Epaggelia - Used 50v in the NT and 7x in Galatians 3 - Gal. 3:14; Gal. 3:16; Gal. 3:17; Gal. 3:18; Gal. 3:21; Gal. 3:22; Gal. 3:29. Also used in Gal 4:23 and Gal 4:27. W E Vine has a good discussion of epaggelia as it relates to Galatians 3 - Epaggelia is primarily a law term, denoting a summons (epi, upon, aggellō, to proclaim, announce), also meant an undertaking to do or give something, a promise. Except in Acts 23:21 it is used only of the promises of God. It frequently stands for the thing promised, and so signifies a gift graciously bestowed, not a pledge secured by negotiation. Thus, in Gal. 3:14, “the promise of the Spirit” denotes ‘the promised Spirit:’ (cp. Luke 24:49; Acts 2:33, Eph. 1:13) And in Heb. 9:15, “the promise of the eternal inheritance” is ‘the promised eternal inheritance.’...In Gal. 3:16, the plural “promises” is used because the one promise to Abraham was variously repeated (Ge 12:1-3; 13:14-17; 15:18; 17:1-14; 22:15-18), and because it contained the germ of all subsequent promises; Ro. 9:4; Heb. 6:12; 7:6; 8:6; 11:17. Galatians 3 is occupied with showing that the promise was conditional upon faith and not upon the fulfilment of the Law. The Law was later than, and inferior to, the promise, and did not annul it, Gal. 3:21; cp. Gal 4:23, 28. Again, in Eph. 2:12, “the covenants of the promise” does not indicate different covenants, but a covenant often renewed, all centring in Christ as the promised Messiah–Redeemer, and comprising the blessings to be bestowed through Him. (Collected Writings) THE KEY PHRASE: THROUGH FAITH The blessing of Abraham and the promise of the Spirit were not the result of works but were in response to personal faith in Christ. Of course the first clause the blessing of Abraham indicates that they also received that blessing (justification) through faith. And don't miss the divine paradox that Christ bearing a curse brings both Jews and Gentiles a blessing! C H Spurgeon, ever the quotable wordsmith, says it beautifully - Since our Lord Jesus Christ has taken away the curse due to sin, a great rock has been lifted out from the river-bed of God’s mercy, and the living stream comes rippling, rolling, swelling on in crystal tides, sweeping before it all human sin and sorrow, and making glad the thirsty who stoop down to drink thereat (cf John 4:10, 15+, John 7:37+, Jn 7:38+, Jn 7:39+). O my brethren, the blessings of God’s grace are full and free this morning; they are as full as your necessities. Great sinners, there is great mercy for you. Blessing (2129)(eulogia from eú = good, well + lógos = word; English = eulogy = a commendatory formal statement) is literally a good word, good speaking, fine speech or praise. Eulogia is the act of speaking favorably (cp Rev 5:12, 13, 7:12) and as in this passage refers to a favor or benefit bestowed by God (cf He 12:17, He 6:7, Ep 1:3, Ro 15:29). The verb eulogeo was used in Gal 3:9 emphasizing that "those who are of faith are blessed with Abraham, the believer." And here Paul says the promise of the Spirit is through faith. James Montgomery Boice on through faith - These last two clauses, stating the purpose for which Christ redeemed men from the curse, are coordinate. That is, they express the same reality from two perspectives. Both return to the point from which Paul's argument started—namely, that the blessing of Abraham, seen today in the reception of the Holy Spirit, is received through faith and through faith only. (The Expositor's Bible Commentary) Gromacki on through faith adds that "It is that entrance which makes possible the life of sanctification “through faith.” The Spirit does not come into a person’s life after he has been sanctified through his own effort." (Stand Fast in Liberty - Exposition of Galatians) Spurgeon on through faith - Dear friends, are you living by faith upon the Son of God? Are you trusting in God? Are you believing His promises? Some think that this is a very little thing, but God does not think so. Faith is a better index of character than anything else. The man who trusts his God and believes His promises is honoring God far more than is the man who supposes that by any of his own doings he can merit divine approval and favor....I never had a better idea of believing in Jesus than I once had from a poor countryman. Speaking about faith, he said, “The old enemy has been troubling me very much lately, but I told him that he must not say anything to me about my sins. He must go to my Master, for I had transferred the whole concern to Him, bad debts and all.” That is believing in Jesus. Believing is giving up all we have to Christ and taking all that Christ has to ourselves. Faith (4102)(pistis) is trust or belief and describes the conviction of the truth in Scripture usually speaking of belief respecting man's relationship to God and divine things. Be aware that one can say they believe in Jesus, but what they really mean is they believe the facts about Jesus. That is, they believe intellectually, but that is not saving faith! For example, in Jn 8:30 we read "many came to believe in Him." This sounds like they were true followers of Jesus. But if you keep reading in context, Jesus plainly declares to them "because I speak the truth, you do not believe Me." And in fact their "works" proved they did not have saving faith for "they picked up stones to throw at Him." (Jn 8:59) Even Charles Ryrie commenting in John 8:31 says it was "Likely only a profession because of what they said in John 8:33." (Better evidence is Jesus' evaluation of their hearts in Jn 8:42-44) In summary, tTrue faith that saves one's soul includes at least three main elements (intellectual assent is assumed and is followed by) (1) firm persuasion or firm conviction, (2) a surrender to that truth and (3) a conduct emanating from that surrender. In short, faith shows itself genuine by a changed life. (Click here for W E Vine's similar definition of faith) Through faith - Literally "through the faith." This important phrase occurs 16x in 16v in the NAS Ro 3:22; Rom. 3:25; Rom. 3:30; Rom. 3:31; Gal. 2:16; Gal. 3:14; Gal. 3:26; Eph. 2:8; Eph. 3:12; Eph. 3:17; Phil. 3:9; Col. 2:12; 2 Tim. 3:15; Heb. 6:12; Heb. 11:4; 1 Pet. 1:5 THE PROMISE OF THE SPIRIT IN THE OLD AND NEW TESTAMENTS The Spirit was prophetically promised to Israel in the OT in the New Covenant: Ezekiel 36:26-27+ Moreover, I will give you a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh. 27 “I will put My Spirit within you and cause you to walk in My statutes (How? The Spirit in us will give us the desire and the power to keep God's law - see this vitally important truth taught by Paul in Php 2:13NLT+), and you will be careful to observe My ordinances. Comment: Note that this passage shows God's provision ("My Spirit") and man's responsibility ("to observe"). It is not as is sometimes falsely taught "Let go and let God." It is more accurately stated "Let God and let's go!" Isaiah 32:15; Until the Spirit is poured out upon us from on high, And the wilderness becomes a fertile field, And the fertile field is considered as a forest. Isaiah 44:3 ‘For I will pour out water on the thirsty land And streams on the dry ground; I will pour out My Spirit on your offspring And My blessing on your descendants; Isaiah 59:19-21 So they will fear the name of the LORD from the west And His glory from the rising of the sun, For He will come like a rushing stream Which the wind of the LORD drives. 20“A Redeemer will come to Zion, And to those who turn from transgression in Jacob,” declares the LORD. 21“As for Me, this is My covenant with them,” says the LORD: “My Spirit which is upon you, and My words which I have put in your mouth shall not depart from your mouth, nor from the mouth of your offspring, nor from the mouth of your offspring’s offspring,” says the LORD, “from now and forever.” Jesus also foretold of the promise of the Spirit John 7:39+ But this (Jn 7:37, 38) He spoke of the Spirit, Whom those who believed in Him were to receive; for the Spirit was not yet given, because Jesus was not yet glorified. Luke 11:13+ “If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask Him?” Luke 24:49+) “And behold, I am sending forth the promise of My Father upon you; but you are to stay in the city until you are clothed with power from on high.” The giving of the promise of the Spirit was partially fulfilled to Israel at the feast of Pentecost (Acts 2:2-4,18+) but will be completely fulfilled at the end of Daniel's Seventieth Week when God pours out His Spirit of grace (salvation is always by God's grace) and supplication I will pour out on the house of David and on the inhabitants of Jerusalem, the Spirit of grace and of supplication, so that they will look on Me whom they have pierced; and they will mourn for Him, as one mourns for an only son, and they will weep bitterly over Him like the bitter weeping over a firstborn. (Zechariah 12:10+) Paul also alludes to the final and complete fulfillment of this promise of the Holy Spirit (New Covenant) in Romans 11 writing and so all Israel will be saved; just as it is written, “THE DELIVERER WILL COME FROM ZION, HE WILL REMOVE UNGODLINESS FROM JACOB.” 27 “THIS IS MY COVENANT WITH THEM, WHEN I TAKE AWAY THEIR SINS.” (Romans 11:26, 27+) Warren
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Wuest adds that "Paul now presents an argument to show that the covenant God made with Abraham was still in force, basing it upon the priority of the covenant and its irrevocable character. He asserts that it is common knowledge that when men make contract, and that contract is once agreed upon, it cannot be modified or changed except by the mutual consent of both parties to the contract. Paul applies this to God’s covenant with Abraham, contending that the Law cannot modify it since it was given centuries later." (Wuest Word Studies - Eerdman Publishing Company Volume 1, Volume 2, Volume 3 - used by permission) Brethren - Paul begins by drawing in the Galatian believers referring to them as his brethren in Christ. This is certainly a change from his calling them foolish in Galatians 3:1, but it also serves to show he is moving on to a new argument! Brethren (80)(adelphos from a = denotes unity + delphus = a womb) means brother or near kinsman. "Adelphós generally denotes a fellowship of life based on identity of origin, e.g., members of the same family (Mt. 1:2; Lk 3:1, 19; 6:14) and in this context is used figuratively to describe fellow members of the Christian community, spiritual brothers and sisters. All of Paul's uses of adelphos in Galatians - Gal. 1:2; Gal. 1:11; Gal. 1:19; Gal. 3:15; Gal. 4:12; Gal. 4:28; Gal. 4:31; Gal. 5:11; Gal. 5:13; Gal. 6:1; Gal. 6:18 I speak in terms of human relations - Humanly speaking, i.e., using human logic and an illustration from everyday life. Some writers feel Paul was referring to a last will and testament which was something known to all men. Grant Osborne does not necessarily agree with a last will and testament - Some have surmised that Paul is referring to a last will and testament rather than to a treaty, but wills were no more irrevocable in the ancient world than they are now, so it is more likely that he does indeed have a covenant in view. In short, Paul begins this paragraph with the example of the binding nature of covenants. (Galatians: Verse by Verse) Gromacki tends to agree noting that "Within courts of law a covenant agreed to and signed by both parties cannot be changed later by the will of only one participant. The sealed word of both men is binding upon both parties. These men must respect the legal requirements of such a contract (“a man’s covenant”) Quite often a person may orally agree to a contract, shake hands on it, and later back out on it. Once the contract has been ratified or “confirmed” in writing, with both signatures affixed, it becomes obligatory to both people to maintain their respective part of the bargain. At no time in the future can one party unilaterally impose upon the covenant any new restrictions. He cannot “disannul” (athetei)10 the contract. He cannot render it to be null and void. He cannot get out from under his obligations simply because he wants to. Also he cannot “add” any new restriction to the responsibilities of the other party. What was written originally must stand. If contracts could be broken easily, the worlds of business and politics would be full of chaos. Even though it is only a man's covenant - NLT says "Just as no one can set aside or amend an irrevocable agreement, so it is in this case." NIV has "Brothers, let me take an example from everyday life. Just as no one can set aside or add to a human covenant that has been duly established, so it is in this case." Covenant (1242) (diatheke from diatithemi = set out in order, dispose in a certain order <> from dia = two + tithemi = to place pictures that which is placed between two) A covenant is something placed between two and thus was an arrangement between two parties. It literally conveys the idea of a testament, as in one's last will and testament. Paul is using diatheke in this context as it was used in secular Greek to refer to a person's last will and testament, which had to be properly drawn up to make sure the inheritance was passes on as desired. See also Hebrew word for covenant = berit/berith/beriyth - which describes a compact made by passing between pieces of flesh. Covenant is a solemn, binding arrangement between two parties and entails a variety of responsibilities, benefits and penalties depending on the specific covenant which is being studied. OT covenants were made between God and man (eg, God with Noah - Ge 6:18, with Abram - Ge 15:18) or between men (Abraham and Abimelech - Ge 21:27, Isaac and Abimelech - Ge 26:28, Jacob and Laban - Ge 31:44) (For summary of covenants see - Covenant in the Bible). Wuest adds that covenant "refers to the act of one of two individuals placing between them something to which he obligates himself. It is an engagement on the part of one in the sense that he enters into an agreement with another to do thus and so....(In this context) It refers to an agreement in which God enters into covenant relations with Abraham, and in which He promises to justify him on the basis of his faith in the atonement which He Himself would some day offer (REFERRING TO THE CRUCIFIXION). That covenant or agreement was made by God. God also gave the LAW centuries later, and the God Who made a covenant with Abraham would not invalidate that covenant by adding another specification to it, namely, obedience to LAW coupled with faith as the two prerequisites to salvation. (Wuest Word Studies - Eerdman Publishing Company Volume 1, Volume 2, Volume 3 - used by permission) THE LAW DID NOT ANNUL THE ABRAHAMIC COVENANT Wuest comments that "The doctrine of the Judaizers at first glance appeared only to add some harmLess new conditions to the covenant of grace. But the character of these new conditions virtually annulled it. Works added to faith would annul the entire covenant since any dependence upon works means that it is necessary to abandon faith. That means that any sinner who claims to be saved on the basis of works plus faith is still a lost sinner. One cannot carry water on two shoulders. Neither can one depend upon self effort to save one, and at the same time put faith in the Lord Jesus for salvation. Here is the terrible tragedy of those systems which teach that works are needed for salvation in addition to faith in the atoning sacrifice of the Lord Jesus. They are sending millions to the Lake of Fire by their heretical teaching." (Galatians Commentary) Yet when it has been ratified, no one sets it aside or adds conditions to it - Paul uses the truths that all men knew regarding covenants that men made with other men. And here Paul makes the crucial statement that no one adds conditions to legally validated human covenants! The point Paul makes is that even sinful men hold their covenants to be binding and unchangeable once they are ratified. Ratified is in the perfect tense indicating that the covenant had been ratified in the past and that it was still in effect, still valid, still binding. Wuest adda that "just as in human relations, an agreement solemnly ratified cannot be changed unless by mutual consent of the parties involved, so in this divine relationship.“ Ratified (2964)(kuroo) was used of legal action meaning to confirm, validate, make legally binding or ratify (as used here in Gal 3:15). It meant to to confirm solemnly or publicly." The only other NT use in 2 Cor 2:8 which BDAG says means "to come to a decision in a cognitive process" and so to conclude, come to a group decision in developing policy. In 2 Cor 2:8 Paul was asking the Corinthians to “reaffirm” their love toward their errant Christian brother by readmitting him to their fellowship, deciding in favor of love because punishment to the offender had resulted in genuine repentance. Gilbrant - Kuroō appears twice in the canonical portions of the Septuagint (Lxx), both times in the sense of confirming possession. More specifically, kuroō in Genesis 23:20 is used in relation to the legal negotiation whereby burial property was “deeded” to Abraham by the Hittites. Abraham obtained “possession” of it by purchasing it for 400 shekels of silver. Similarly, Leviticus 25:30 deals with the possibility of redeeming a house in a walled town. If the house was not redeemed within 1 year it became the “permanent” property of the purchaser. Thus, in both verses kuroō is associated with legal exchanges which are valid and binding (cf. also Daniel 6:10 [Septuagint only]; 4 Maccabees 7:9). (Complete Biblical Library Greek-English Dictionary) Now Paul presents two distinct methods of invalidating a covenant, first to set it aside or annul it and second to add new conditions which are not in keeping with the original purpose of the covenant. Sets aside (annul)(114)(atheteo from áthetos = not placed - a = without + thetós = placed) means to do away with what has been laid down, to set aside and thus to regard as nothing, to declare invalid, to not recognize, to a nnul (make ineffective, inoperative or nonexistent), to spurn or to despise. In the papyri atheteo was used of loans which were repaid and cancelled and for the rejection of certain officials who were described as inefficient and incapable of doing their duty. Atheteo was also used of grain rejected by the inspector as unfit for food. Paul uses this same verb in Gal 2:21+ "I do not nullify (atheteo) the grace of God." The Greek verb epidiatassomai translated adds conditions is used only here and was a secular legal technical term which meant to make an addition to a will. It is like our word codicil which is a legal instrument made to modify an earlier will with supplementary instructions. Jack Arnold - The point for this context is clear. If a man makes covenants and promises and keeps them, how much more will God be faithful to His covenant with Abraham, for God’s promises are immutable (unchanging). (Sermon) REVIEW OF GOD'S COVENANT WITH ABRAHAM God "cut a covenant" with Abraham in Genesis 15 (see commentary on Genesis 15) After these things the word of the LORD came to Abram in a vision, saying, “Do not fear, Abram, I am a shield to you; Your reward shall be very great.” 2 Abram said, “O Lord GOD, what will You give me, since I am childless, and the heir of my house is Eliezer of Damascus?” 3 And Abram said, “Since You have given no offspring to me, one born in my house is my heir.” 4 Then behold, the word of the LORD came to him, saying, “This man will not be your heir; but one who will come forth from your own body, he shall be your heir.” 5 And He took him outside and said, “Now look toward the heavens, and count the stars, if you are able to count them.” And He said to him, “So shall your descendants be.” 6 Then he believed in the LORD; and He reckoned it to him as righteousness (ABRAHAM WAS JUSTIFIED BY FAITH). 7 And He said to him, “I am the LORD who brought you out of Ur of the Chaldeans, to give you this land to possess it.” 8 He said, “O Lord GOD, how may I know that I will possess it?” 9 So He said to him, “Bring Me a three year old heifer, and a three year old female goat, and a three year old ram, and a turtledove, and a young pigeon.” 10 Then he brought all these to Him and cut them in two, and laid each half opposite the other; but he did not cut the birds. (TO CONFIRM THE SOLEMN NATURE OF A COVENANT TWO MEN WOULD WALK BETWEEN THE PIECES OF DEAD ANIMAL WITH THE IDEA BEING MAY THIS BE MY FATE IF I BREAK THIS COVENANT) 11 The birds of prey came down upon the carcasses, and Abram drove them away. 12 Now when the sun w s going down, a deep sleep fell upon Abram; and behold, terror and great darkness fell upon him. 13 God said to Abram, “Know for certain that your descendants will be strangers in a land that is not theirs, where they will be enslaved and oppressed four hundred years. 14 “But I will also judge the nation whom they will serve, and afterward they will come out with many possessions. 15 “As for you, you shall go to your fathers in peace; you will be buried at a good old age. 16“Then in the fourth generation they will return here, for the iniquity of the Amorite is not yet complete.” 17 It came about when the sun had set, that it was very dark, and behold, there appeared a smoking oven and a flaming torch which passed between these pieces. (THE SMOKING OVEN AND FLAMING TORCH SYMBOLIZED GOD ALONE WALKING THROUGH AND THE PIECES OF THE SLAIN ANIMALS). 18 On that day the LORD made a covenant with Abram (NOTE ABRAM DID NOT MAKE A COVENANT WITH GOD! IN FACT THE COVENANT WAS RATIFIED WHILE ABRAM WAS ASLEEP! THIS WAS A COVENANT OF GRACE, GOD GIVING PROMISES TO ABRAM, NOT ABRAM MAKING PROMISES TO GOD!) saying, “To your descendants I have given this land, From the river of Egypt as far as the great river, the river Euphrates. In the ancient world when two men cut a covenant together it was Solemn and Binding as symbolized by both parties walking between the slain animal (a "A Walk Into Death") as a way of testifying that if either would break the covenant they would become as the slain animal! A man's covenant was that serious and that binding, so Paul begins his defense of the integrity of the Abrahamic Covenant by reminding his readers of the solemn, binding unchangeable nature of a man's last will and testament. Paul's point is that God's covenant with Abraham was unilateral and unconditional and it's integrity depended on God! THOUGHT - As an aside, if you are one who wrestles with ETERNAL SECURITY, then meditate on God's covenant (especially the Abrahamic and the New). God initiated the covenant and He obligates Himself to keep it! You cannot be much more secure than that beloved. When you were saved by grace through faith in Christ, God's Spirit took you forever out of our old position "in Adam" and transferred you permanently to your new position "in Christ," in the new covenant with Him, in oneness with Him, in union with Him, in identity with Him, in communion with Him. Beloved that supernatural, divine bond of covenant can NEVER be broken, dissolved, or altered. You are eternally secure IN CHRIST. Your eternal security is not dependent on your faithfulness (we all have "our days" where we are not as faithful as we know we should be!) but on the faithfulness of the unchanging, omnipotent, non-lying God! See links below for more on the incredible study of God's Covenants. Related Resources: Covenant: As It Relates to Marriage Covenant: Why Study It? Covenant: Introduction Lesson 1 Covenant: Summary Table Lesson 2 Covenant: The Exchange of Robes Lesson 3 Covenant: The Exchange of Armor and Belts Lesson 4 Covenant: Solemn and Binding Lesson 5 Covenant: A Walk Into Death Lesson 6 Covenant: The Oneness of Covenant Covenant: Oneness Notes Lesson 7 Covenant: Withholding Nothing from God Lesson 8 Covenant: Abrahamic versus Mosaic Lesson 9 Covenant: New Covenant in the Old Testament Lesson 10 Covenant: Why the New is Better Lesson 11 Covenant: Abrahamic vs Old vs New Galatians 3:15-18 TODAY IN THE WORD God in his grace gave [the inheritance] to Abraham through a promise. - Galatians 3:18 Whenever a lawyer builds a defense case, he prepares arguments and counterarguments. He needs to be able to take different vantage points, to anticipate questions and formulate answers even before those questions are asked. And that’s what Paul has been doing throughout his letter, preparing a very thorough defense of his apostleship and of the gospel. The argument goes in two directions. Paul’s ultimate aim is to dissuade the Galatians from believing they must be circumcised. His arguments are rooted in the Old Testament because it is from the Old Testament that the false teachers have twisted their faulty logic. There has been a fundamental misunderstanding of the promises made to Abraham and the purpose of the law. The Gentile converts in Galatia, now doubting their identity as Abraham’s children and heirs of the divine promises, wanted to become circumcised to guarantee their status as members of God’s family. The first direction of this argument is from an example in everyday life. Paul asks them to consider human covenants, or contracts. Can they be dissolved or annulled? When two parties mutually agree, when the covenant is confirmed by shaking hands or signing a piece of paper, it cannot be reversed without compromising the integrity of one of the parties. Now consider the covenant that God made with Abraham. God cannot compromise His character. What He has promised, He will do. His contract with Abraham is irreversible. Moreover, what He’s promised to Abraham will come through his “seed” or offspring (cf. Gen. 12:7). Galatians clarifies that the seed to which God refers in Genesis is not in fact the children of Abraham (who are many) but Christ (who is One). Christ becomes the true heir of all the divine promises made to Abraham. The second direction argues from the timeline. The promises were made to Abraham more than four centuries before the law was ever given to Moses. Could the law really supersede the promises if the promises were given first? APPLY THE WORD - Our trust that God is faithful to His promises is critical to our faith. Write down the promises you find in the pages of Scriptures as you read, and prayerfully reflect on those promises. Ask God to help you believe in His faithfulness. If you’re afraid, remember that He’s promised to be with you. If you’re uncertain, remember that He’s promised wisdom. If you’re broken over sin in your life, remember He’s promised forgiveness. Galatians 3:15-18 TODAY IN THE WORD One stormy and extremely cold Sunday morning, a minister was on his way to church. On the road he met one of his neighbors, who, shivering miserably, said to him, ""It's very chilly, sir."" ""Oh,"" replied the minister. ""God is as good as His word."" The other, not comprehending, asked what he meant. The minister answered: ""God promised about three thousand years ago, and He still makes it good today, that 'as long as the earth endures, seedtime and harvest, cold and heat...will never cease.'"" The minister's reply was meant as a joke, but his point is true: God always keeps His covenants and promises. In today's reading Paul observes that when a human covenant is ratified, no one sets it aside or amends it, neither the author nor a second party (v. 15). Of course the implication is that if that is true with people, it is even more true with God. A second covenant, the law, could not set aside the promise made to Abraham (v. 17). The Abrahamic covenant could only be fulfilled by Christ (v. 16). Only in the infinite Son of God could all the families of the earth be blessed. But Christ is viewed in this chapter as also being the head of a new family; all who receive Him by faith become sons of Abraham in a spiritual sense (Gal. 3:28-29). A most startling and amazing truth becomes clear. The age of law was merely a parenthesis between the age of promise and the age of grace (v. 18). All of the legalistic teaching the church has endured for nearly two thousand years is entirely incompatible with the teachings of grace and the spirit of promise. APPLY THE WORD - Two days ago, we suggested that you review the biblical narrative of Abraham and Sarah. If you did so, you probably found yourself held spellbound by a story filled with impossible promises, difficult journeys, angelic visitors, and obedient faith. Galatians 3:16 Now the promises were spoken to Abraham and to his seed. He does not say, "And to seeds," as referring to many, but rather to one, "And to your seed," that is, Christ. Greek - to de Abraam errethesan (3PAPI) ai epaggeliai kai to spermati autou ou legei (3SPAI) kai tois spermasin os epi pollon all os e enos Kai to spermati sou os estin (3SPAI) Christos Amplified: Now the promises (covenants, agreements) were decreed and made to Abraham and his Seed (his Offspring, his Heir). He [God] does not say, And to seeds (descendants, heirs), as if referring to many persons, but, And to your Seed (your Descendant, your Heir), obviously referring to one individual, Who is [none other than] Christ (the Messiah). Phillips Now a promise was made to Abraham and to his seed. (Note in passing that the scripture says not "and to seeds" but uses the singular 'and to your seed', meaning Christ.) Wuest Now to Abraham were made the promises, and to his seed. He does not say, And to the seeds, as in respect to many (seeds), but in respect to one (seed), and to your seed who is Christ. (Eerdmans Publishing) NET Galatians 3:16 Now the promises were spoken to Abraham and to his descendant. Scripture does not say, "and to the descendants," referring to many, but "and to your descendant," referring to one, who is Christ. GNT Galatians 3:16 τῷ δὲ Ἀβραὰμ ἐρρέθησαν αἱ ἐπαγγελίαι καὶ τῷ σπέρματι αὐτοῦ. οὐ λέγει, Καὶ τοῖς σπέρμασιν, ὡς ἐπὶ πολλῶν ἀλλ᾽ ὡς ἐφ᾽ ἑνός, Καὶ τῷ σπέρματί σου, ὅς ἐστιν Χριστός. NLT Galatians 3:16 God gave the promises to Abraham and his child. And notice that the Scripture doesn't say "to his children, " as if it meant many descendants. Rather, it says "to his child"-- and that, of course, means Christ. KJV Galatians 3:16 Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. ESV Galatians 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. ASV Galatians 3:16 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. CSB Galatians 3:16 Now the promises were spoken to Abraham and to his seed. He does not say "and to seeds," as though referring to many, but referring to one, and to your seed, who is Christ. NIV Galatians 3:16 The promises were spoken to Abraham and to his seed. The Scripture does not say "and to seeds," meaning many people, but "and to your seed," meaning one person, who is Christ. NKJ Galatians 3:16 Now to Abraham and his Seed were the promises made. He does not say, "And to seeds," as of many, but as of one, "And to your Seed," who is Christ. NRS Galatians 3:16 Now the promises were made to Abraham and to his offspring; it does not say, "And to offsprings," as of many; but it says, "And to your offspring," that is, to one person, who is Christ. YLT Galatians 3:16 and to Abraham were the promises spoken, and to his seed; He doth not say, 'And to seeds,' as of many, but as of one, 'And to thy seed,' which is Christ; NAB Galatians 3:16 Now the promises were made to Abraham and to his descendant. It does not say, "And to descendants," as referring to many, but as referring to one, "And to your descendant," who is Christ. NJB Galatians 3:16 Now the promises were addressed to Abraham and to his progeny. The words were not and to his progenies in the plural, but in the singular; and to your progeny, which means Christ. GWN Galatians 3:16 The promises were spoken to Abraham and to his descendant. Scripture doesn't say, "descendants," referring to many, but "your descendant," referring to one. That descendant is Christ. BBE Galatians 3:16 Now to Abraham were the undertakings given, and to his seed. He says not, And to seeds, as of a great number; but as of one, he says, And to your seed, which is Christ. the promises were spoken to Abraham: Ga 3:8 Ge 12:3,7 13:15,16 15:5 17:7,8 21:12 22:17,18 26:3,4 28:13 Ge 28:14 49:10 which is Christ: Ga 3:27-29 Ro 12:5 1Co 12:12,27 Eph 4:15,16 5:29,30,32 Col 2:19 Col 3:11 Galatians 3:15-22 God’s Promise: Why the Law? - John MacArthur Galatians 3:23-29 Under the Law or in Christ? - John MacArthur Galatians 3:15-22 Why the Law? - Phil Newton Galatians Commentary - Verse by Verse - Kenneth Wuest Galatians 3 Resources - Multiple sermons, commentaries, etc (including those below) THE SEED IS CHRIST John
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Wuest adds that "The promises were made to Abraham and to his Seed, Christ. But when Christ is seen as seed of Abraham here, all those saved by Him are included. The word seed when used in the singular number in the Old Testament means progeny. Thus to Abraham personally and to all those who by faith in Christ are brought into salvation, were the promises made. The fact that the promises were made to Abraham and to all believers all down the ages who follow Abraham in his act of faith, indicates that the faith way of salvation existed before the law was given, continued through the time the law was in force, and still is in effect after the abrogation of the law at the Cross. Thus the entrance of the law did not affect the covenant at all. (Galatians Commentary) MacArthur on the promises - Because they were made both to Abraham and his descendants, they did not become void when Abraham died, or when the law came. (MacArthur Study Bible) The promises (1860) see preceding discussion of epaggelia/epangelia He does not say, "And to seeds," as referring to many, but rather to one, "And to your seed," that is, Christ - He would refer to God the Author of Scripture but could refer to the human agent Moses (moved by the Spirit - 2 Pe 1:21). First the negative - seeds is NOT plural as if he were describing many descendants. Then the positive - One...seed, your seed...Christ or Messiah. So what is Paul saying? Seed in both the Hebrew text (02233 - Zera) (Ge 22:17,18) and the Greek (Septuagint) translation (sperma) is SINGULAR not PLURAL. Paul's theological argument concerning the Abrahamic covenant makes a strong affirmation of the verbal plenary inspiration of the Scriptures, basing his argument not just on one word, but one letter, "seed" instead of "seeds." Thus the promised "Seed" was not the nation Israel, but the one Person Who alone could fulfill the great promises made to Abraham, namely, Christ, the Messiah. Spurgeon on does not say - Quoting from the Old Testament, we may believe in the absolute plenary inspiration of that sacred book, because the apostle founds an argument upon the singular of a noun ("seed" = zera) having been used rather than the plural. Notice how important a single letter of the Scriptures may be. A vital doctrine may depend upon the use of a singular or plural noun. Therefore, let us jealously guard the smallest jot or tittle of the inspired word of God. Related Resource: What is verbal plenary inspiration? But rather to one, and to your seed that is Christ: Paul is referring to passages like Genesis 22:18 where Abraham's seed is singular in both the Hebrew and the Greek. “In your seed (Hebrew zera and Greek sperma are singular) all the nations (JEWS AND GENTILES) of the earth shall be blessed, because you have obeyed My voice.” Comment - Note that the Hebrew word zera and the Greek word sperma are used repeatedly in Genesis to describe the descendants or offspring of Abraham (see Ge 13:15, Ge 13:16, Ge 15:5, Ge 17:7-9, Ge 22:17-28, etc - this is not a complete list) While English translations like the NASB, NET and NLT translate the word as descendants, both words are singular in the original Hebrew and Greek (Septuagint) texts. Other versions (ESV, HCSB, NIV, NRSV) translate the word as offspring rather than descendants. Peter also alluded to the Abrahamic Covenant and the singular "seed" declaring to all the Jews who had gathered around (Acts 3:9-11+) after the lame man had been miraculously healed (Acts 3:2-7,8+)... “It is you who are the sons of the prophets and of the covenant which God made with your fathers, saying to Abraham, ‘AND IN YOUR SEED (sperma singular) ALL THE FAMILIES OF THE EARTH SHALL BE BLESSED.’(Acts 3:25+) Bruce Barton has an excellent summary commenting that "This verse would probably make more sense in the flow of the text if it appeared in parentheses. But the point is important. The promises that Abraham received from God were spoken to Abraham and to his seed. Now, if the promises were meant for Abraham and his many descendants alone (to all his seeds), then it might appear that the promises had already been fulfilled, and that the law had come as a new phase in God's dealing with his people. But the promises had been given to the "Seed"—that is, Abraham's most famous descendant, who came many years after both Abraham and the law. The law has an important function, but salvation by grace through faith was God's promise from the beginning of time until the judgment day. While language experts argue that "seed" can also be a plural ("The farmer plants seed" certainly refers to more than one seed), Paul correctly applied the singular form of the word in this instance. The Jews had always believed that God's promises would be fulfilled in a single person, the Messiah. God's promise remained intact even though Abraham himself only had one descendant through Sarah. Further, the promises were not fulfilled prior to the giving of the law, nor by the giving of the law. Instead, they were fulfilled when Christ came as Abraham's "Seed." Christ alone fulfilled the messianic aspects of God's covenant and showed that God's promises are in effect for all time. Many claimed to be rightful heirs to God's promises to Abraham by their being his offspring, but Paul pointed out the only true, rightful heir was Jesus. The covenant that God shared with Abraham had been reaffirmed many times, but only Christ fulfilled the Abrahamic covenant as the unique Seed. The Jews certainly enjoyed many privileges and responsibilities as part of the Abrahamic covenant, but blessing the nations was the Messiah's role. The promises to Abraham go just to Christ. (They don't reside in the Jewish people.) In and through Christ they go to individual believers. Christ is our hope of blessing." (Life Application Bible Commentary – Galatians) Seeds...seed (04690)(sperma) refers to seed sown as containing the germ of new fruit, originally used of plants as seed but in this context sperma is figurative and refers to descendants or descendant (singular). It should be noted that while seed in the singular can be used in a collective sense (speaking of every member of a group). For example in Genesis 12:7 seed is singular but in the context is collective. Paul knew that seed in the singular could be used in a collective sense because he actually uses sperma that way in Gal 3:29., "you are Abraham’s descendants" where descendants (sperma) is singular but in context clearly speaks of the entire group who have believed as Abraham believed. However in Genesis 22:18 (and Ge 3:15+) seed is singular and in context refers to Jesus Christ. Brian Bell on collective - A collective noun is a noun that refers to a group of people or things considered as a single unit.For instance: we talk about the furniture in our home (sing). Or an audience (sing). [a crowd, clergy, a jury, etc.] People's NT: "Many have thought that Paul made a grammatical mistake (ED: REFERRING TO "SEED" IN SINGULAR AS INDICATING CHRIST). Even Luther says: “My dear brother Paul, this argument won’t stick.” The criticism is that sperma, the Greek word rendered “seed,” is a collective noun and may include all Abraham’s descendants. Paul elsewhere shows that he knew just the meaning of sperma (Ro 4:18; Ro 9:7), but the question here is not one of grammar, but of spiritual meaning. Paul does not mean that sperma (seed) excludes plurality, but that it implies unity. Note the word “children” or “descendants” is used. This would embrace the children of Ishmael, of Esau, and of Keturah. But there is a seed to whom the promise is given; a seed that embraces many, but is one. That seed is Christ the head, and all in Christ. The whole spiritual seed of Abraham concentrates in Christ. The promise is to Christ and all in Christ. Paul understood Greek as well as his critics, and also knew what he meant. Christ (5547)(Christos from chrio = to rub or anoint, consecrate to an office) means one who has been anointed, symbolizing appointment to a task. The majority of the NT uses refer to Jesus. See also discussion of Messiah - messias. Spurgeon on and to your seed - This is sound reasoning. God made a covenant with Abraham and said that in him and in his seed all nations should be blessed. All believers are in Christ, who is here called Abraham’s seed, and therefore they must be blessed. Whatever the law may say or may not say, it was not given until 430 years after the covenant was made with Abraham and therefore cannot affect it in any way. John
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Wuest points out that "God was saving men on the basis of faith without works since the time of Adam, or 2,500 years before the Law was given. The law was in force from Moses to Christ, or for a period of 1500 years. At the Cross it was abrogated (cf Heb 8:13+). The Judaizers not only attempted to retain the Mosaic institutions for the Jews, but tried to impose them upon the Gentiles, to whom that law was never given. This was what Paul was fighting. Paul’s argument therefore is as follows. If a covenant once in force cannot be changed or rendered void by any subsequent action, God’s covenant with Abraham cannot be changed or rendered void by the subsequent law. If this principle holds good in a human covenant, much more is it true when God makes the covenant, since God is more certainly true to His promise than man. (Galatians Commentary) POSB - How do we know that a person is justified by faith alone? Because God gave His covenant of faith before He gave the law. The covenant of faith preceded the covenant of law. The law of God did not even appear upon the scene until four hundred and thirty years later. Note two significant things. When the law was given, the promise to Abraham had not yet been fulfilled; therefore, the law could not void or change the covenant of faith with Abraham. The promises of God to Abraham and his descendant, Jesus Christ, still stood. As Lehman Strauss points out: "The covenant of faith finds its roots in eternity past." "For the law was given by Moses, but grace and truth came by Jesus Christ" (John 1:17). Since Jesus Christ, Who is eternal, existed before Abraham, the covenant of faith was given to Christ even before it was given to Abraham." The covenant made with Abraham told man how he was to follow God and receive the promises of God, that is, by faith. Therefore, when the law was given, it must have been given for a different purpose entirely. It could not have been given to show men how to follow God, for that truth was already established in the covenant of faith given to Abraham. The point is clear: no man is justified by the law, that is, by self-effort and works, trying to become good and righteous through obeying the law. That was not the purpose of the law. A person is justified by faith and by faith alone. The Law, which came four hundred and thirty years later - The Law represents the Mosaic Law, the Old Covenant, which God gave to Moses on Mount Sinai. The figure 430 years most likely refers to Exodus 12:40. Later means after God cut the unconditional covenant with Abraham in Genesis 15+ (see above). Wuest comments on the significance of the 430 years - The statement of the length of time that elapsed between the giving of the covenant to Abraham and the giving of the law to Moses, implies that the law was something new and different which could not therefore be an element forming part of the promise. The longer the covenant was in force as the alone method upon which God operated in the saving of sinners, the more impressive is Paul’s statement. (Wuest Word Studies - Eerdman Publishing Company Volume 1, Volume 2, Volume 3 - used by permission) Max Anders - Abraham was saved by faith 430 years before the law was given to Moses. Therefore, grace is superior to the law. More explanations of the 430 years - 430 years later - The 430 years from the Abrahamic promise until the giving of the law to Moses and the 430 years of Israel's extended stay in Egypt parallel each other, provided that the reference to "the covenant" here in Ga 3:17 refers to the final ratification of this covenant, as confirmed to Jacob just as he and his family were leaving Canaan for Egypt (Ge 46:1-4). This seems quite reasonable in the current context of Paul's argument; The 430 years may be the total number of years spent in bondage in Egypt, thus approximately equivalent to the 400 years of Ge 15:13+ and Acts 7:6+. Or it may be that the years of bondage were 400 and the 430-year figure, used in Ex 12:40 and here in Ga 3:17, refers to the time between the last confirmation of the Abrahamic covenant and the giving of the Mosaic Law. (Acts 13:19+, where 450 years is the approximate time from the beginning of Egyptian bondage until after the conquest of Palestine, including the 40 years of wilderness wandering.) MacArthur on the 430 years - From Israel’s sojourn in Egypt (Ex 12:40) to the giving of the law at Sinai (1445 bc) The law actually came 645 years after the initial promise to Abraham (ca. 2090 b.c.; cf. Ge12:4 21:5 25:26; 47:9), but the promise was repeated to Isaac (Ge 26:24) and later to Jacob (1928 bc Ge 28:15). The last known reaffirmation of the Abrahamic Covenant to Jacob occurred in Ge 46:2-4 (1875 bc) just before he went to Egypt—430 yrs before the Mosaic law was given. (MacArthur Study Bible) Thomas Constable (Galatians 3) has a nice diagram to help understand 430, 400 and 450 years... Does not invalidate a covenant previously ratified by God - The Law did not cancel out the Abrahamic Covenant. How did God ratify it? He symbolically walked between the pieces of the slain animals in Ge 15:17-18+ (Study the first column in the chart Walk Into Death). Paul has just said that in human covenants men do not add conditions to their covenants. By the same token the coming of the Law neither invalidates nor adds anything to the Abrahamic Covenant. You are not now saved by believing plus keeping the Law. In short, the Judaizers were wrong, for God's promise of justification by faith was still in effect and the law did not set that covenant aside or annul it. James Montgomery
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Wuest explains that "Paul’s argument in this verse is, that if the Law affects the promise at all, it renders it null and void. It cannot be added to it without destroying it. Salvation must rest either upon the promise or upon the law. The Judaizers claimed that it rested upon the promise and the law. But Paul has shown that the law did not abrogate the promise,(Gal 3:17) and thus it had no effect upon it. Thus, if as the Judaizers say, the inheritance is on the basis of law obedience, then it is not on the basis of promise. But, Paul adds, God gave it to Abraham on the basis of promise. That settled the matter." (Galatians Commentary) Swindoll - The inheritance of the blessing was based on promise—an unconditional promise from God to Abraham that established an irrevocable, eternal relationship. The Judaizers, however, were alleging that the inheritance was now based on Law! This represented a complete misunderstanding of the function of the Law of Moses in God's plan and purpose. Paul made a similar declaration in Romans 4:13-14+ "For the promise to Abraham or to his descendants that he would be heir of the world was not through the Law (NOT THROUGH ABRAHAM KEEPING THE LAW), but through the righteousness (RECEIVED FROM GOD ON THE BASIS OF) of faith. For if those who are of the Law are heirs, faith is made void and the promise (Ro 4:13) is nullified."
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Wuest addresses Paul's question about whether God's Law and God's promises are in conflict - The answer is that the law and the promises are not in conflict because each has a distinct function. The LAW is a ministry of condemnation. The PROMISES are a ministry of salvation. The LAW judges a person on the basis of obedience or disobedience. The PROMISES judge man on a basis of faith. The LAW , whose ministry is one of condemnation, was not intended to express God’s attitude towards man. God’s attitude towards man is one of grace. The LAW is not the basis of God’s judgment of man. A sinner who rejects Christ, goes to the Lake of Fire for all eternity, not because he has broken God’s laws, for his sin is paid for. He goes to a lost eternity, because he rejects God’s grace in the Lord Jesus. The LAW is a revelation of the sinner’s legal standing, and as such condemns him. It cannot therefore justify him, as the Judaizers claim. LAW and grace are not in conflict, since they operate in different spheres. For instance, here is a father who has discovered that his son has disobeyed his commands. He calls the son’s attention to the law which he broke, and pronounces him guilty. He uses this very sentence of guilty to bring the boy to see his misdemeanor in its true light. The son becomes repentant, and the father assures him of his forgiveness. The father is not in conflict with himself when using law to bring his son to a realization of the true nature of his disobedience, in order that he might repent and thus put himself in a position where the father can forgive him. God is not in conflict with Himself when He gives the LAW that man might come to see his sin as a transgression or violation of His holy will, which is the first step in his act of repentance and faith, and which latter is answered by God with the gift of eternal life. Furthermore, no LAW could give eternal life. The wages of sin is death (Ro 6:23). The LAW demands of the sinner the death penalty, spiritual and physical death. The LAW will not accept the good works of a sinner in lieu of the death penalty. Only the precious blood of Jesus could satisfy the righteous demands of the broken LAW . Salvation therefore is by grace, since God the Son took the sinner’s place on the Cross and offers salvation to the one who believes on Him. (Galatians Commentary - Verse by Verse) Martin Luther - People foolish but wise in their own conceits jump to the conclusion: If the Law does not justify, it is good for nothing. How about that? Because money does not justify, would you say that money is good for nothing? Because the eyes do not justify, would you have them taken out? Because the Law does not justify it does not follow that the Law is without value.” (Galatians 3 Commentary) Galatians 3:22 But the Scripture has shut up everyone under sin, so that the promise by faith in Jesus Christ might be given to those who believe. Greek - alla sunekleisen (3SAAI) e graphe ta panta hupo hamartian, hina e epaggelia ek pisteos Iesou Christou dothe (3SAPS) tois pisteuousin (PAPMPD) Amplified: But the Scriptures [picture all mankind as sinners] shut up and imprisoned by sin, so that [the inheritance, blessing] which was promised through faith in Jesus Christ (the Messiah) might be given (released, delivered, and committed) to [all] those who believe [who adhere to and trust in and rely on Him]. Phillips But, as things are, the scripture has all men "imprisoned", because they are found guilty by the Law, that to men in such condition might come to release all who believe in Jesus Christ. Wuest But the scripture shut up all under sin, in order that the promise on the ground of faith in Jesus Christ might be given to those who believe. (Eerdmans Publishing) NET Galatians 3:22 But the scripture imprisoned everything and everyone under sin so that the promise could be given– because of the faithfulness of Jesus Christ– to those who believe. GNT Galatians 3:22 ἀλλὰ συνέκλεισεν ἡ γραφὴ τὰ πάντα ὑπὸ ἁμαρτίαν, ἵνα ἡ ἐπαγγελία ἐκ πίστεως Ἰησοῦ Χριστοῦ δοθῇ τοῖς πιστεύουσιν. NLT Galatians 3:22 But the Scriptures declare that we are all prisoners of sin, so we receive God's promise of freedom only by believing in Jesus Christ. KJV Galatians 3:22 But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe. ESV Galatians 3:22 But the Scripture imprisoned everything under sin, so that the promise by faith in Jesus Christ might be given to those who believe. ASV Galatians 3:22 But the scriptures shut up all things under sin, that the promise by faith in Jesus Christ might be given to them that believe. CSB Galatians 3:22 But the Scripture has imprisoned everything under sin's power, so that the promise by faith in Jesus Christ might be given to those who believe. NIV Galatians 3:22 But the Scripture declares that the whole world is a prisoner of sin, so that what was promised, being given through faith in Jesus Christ, might be given to those who believe. NKJ Galatians 3:22 But the Scripture has confined all under sin, that the promise by faith in Jesus Christ might be given to those who believe. NRS Galatians 3:22 But the scripture has imprisoned all things under the power of sin, so that what was promised through faith in Jesus Christ might be given to those who believe. YLT Galatians 3:22 but the Writing did shut up the whole under sin, that the promise by faith of Jesus Christ may be given to those believing. NAB Galatians 3:22 But scripture confined all things under the power of sin, that through faith in Jesus Christ the promise might be given to those who believe. NJB Galatians 3:22 As it is, scripture makes no exception when it says that sin is master everywhere; so the promise can be given only by faith in Jesus Christ to those who have this faith. GWN Galatians 3:22 But Scripture states that the whole world is controlled by the power of sin. Therefore, a promise based on faith in Jesus Christ could be given to those who believe. BBE Galatians 3:22 However, the holy Writings have put all things under sin, so that that for which God gave the undertaking, based on faith in Jesus Christ, might be given to those who have such faith. the Scripture has shut up everyone under sin: Ga 3:8-10,23 Ps 143:2 Ro 3:9-20,23 5:12,20 11:32 so that the promise by faith in Jesus Christ might be given: Ga 3:14,17,29 Ro 4:11-16 5:20,21 2Ti 1:1 Heb 6:13-17 9:15 2Pe 1:4 2Pe 3:13 1Jn 2:25 5:11-13 to those who believe: Mk 16:16 Joh 3:15-18,36 5:24 6:40 11:25,26 12:46 20:31 Ac 16:31 Ro 10:9 1Jn 3:23,24 5:13 Galatians 3:15-22 God’s Promise: Why the Law? - John MacArthur Galatians 3:22 The Great Jail, and How to Get Out of It - C H Spurgeon Galatians 3 Commentary - Martin Luther Galatians 3:15-22 Why the Law? - Phil Newton Galatians Commentary - Verse by Verse - Kenneth Wuest Galatians 3 Resources - Multiple sermons, commentaries, etc Law "Traps" Us TRAPPED LIKE FISH IN A NET Donald Campbell - But if the Law is not opposed to the promises, if there is no conflict between them (Gal 3:21), how can their harmony be demonstrated? By recognizing that while the Law could not justify or give life, it did prepare the way for the Gospel. What part then did Law play in this respect? It declared the whole world … a prisoner of sin. (The Bible Knowledge Commentary) Wuest - Scripture in its divine utterances regarding the universality of sin, is spoken of as a jailer who shuts all up in sin as in a prison. The function of the law was therefore to convict of sin that men might turn to the Lord Jesus for salvation. (Galatians Commentary - Verse by Verse ) But (alla) is a term of contrast. What is Paul contrasting? Paul had just closed Gal 3:21 with the phrase "then righteousness would indeed have been based on the Law." So now he says "on the contrary" what actually happened was the very opposite of the supposition at the end of verse 21. The Law did not open the door to righteousness, but shut the door in effect, shutting men up under sin. The Scripture has shut up everyone under sin - Scripture is personified as a fisherman catching fish in a net or a jailor shutting men in a prison cell under a death sentence, so to speak (Ro 6:23+). Don't miss the word everyone, which in Greek means all without exception! We were trapped like a rat! Like the "sinful rats" we are in Adam! Paul switches from Law to the Scripture but the sense is not changed. In his last recorded words Paul wrote that "All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness." (2 Ti 3:16+) In that passage the Scripture refers especially to the Old Testament, since the New Testament had not yet been finalized. And so we see that the OT (see some representative passages below) makes it very clear that we are under (hupo) the heavy burden of SIN, so that mankind is hopelessly (Ro 5:6+, Ep 2:12+) enclosed on all sides, without any possibility of escape, the picture of a school of fish caught in a fisher's net. (exact word in Lu 5:6+ "they enclosed a great quantity of fish"!) Robertson on under sin - As if the lid closed in on us over a massive chest that we could not open or as prisoners in a dungeon. He uses ta panta (the all things), the totality of everything. See Romans 3:10-19+; Romans 11:32. Spurgeon on the Scripture - The jailer is the Scripture—a lawful authority, for the Scripture is not the word of man, but of the Spirit of God. If the Scriptures shut you up in sin, you are shut up by a lawful authority, against which you cannot rebel (Ed: Oh, you can try to rebel, but you will not succeed!). God has done it; God’s own voice has declared you to be a prisoner under sin. No authority is more powerful than that of Scripture, for it is not only true, but it has force to support it. Gromacki explains that "The LAW (Ed: In this verse synonymous with "the Scripture") was given to create within man a consciousness that he was completely enveloped in sin with no ability to rescue himself from his spiritual dilemma." (Stand Fast in Liberty - Exposition of Galatians) James Montgomery
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Wuest explains "The correct understanding of the expression, “Before faith came” is found in the fact that the definite article (Greek = ten pistin where "ten" is translated "the" which is the definite article) is used before the word faith, namely, “before the faith came.” The article here identifies the faith mentioned in this verse with the faith spoken of in Gal 3:22-note, personal faith in Jesus Christ as Saviour, exercised in this Age of Grace. That faith is fundamentally alike so far as its character goes, to the faith Abraham exercised (Ge 15:6-note), but different in that it looks back to an accomplished salvation at the Cross, whereas the faith of Abraham looked forward to the accomplishment of that salvation at Calvary. The former is faith in an historic Christ, whereas the latter was faith in a prophetic Christ. Faith has been the appointed means of obtaining the salvation of God since Adam’s time. Faith itself did not begin to be exercised on the occasion of the Cross. Faith as such did not come then. But the particular faith in Jesus Christ as exercised in this Age of Grace came at the beginning of the age (Ed: As did the Gospel of Grace - cp Ge 3:15-note, Gal 3:8-note)." (Galatians Commentary - Verse by Verse) Spurgeon on before faith came - Here we have a condensed history of the world before the gospel was fully revealed by the coming of our Lord Jesus. Before the clear and plain revelation of the way of salvation, the Hebrew nation was put under the tutorship and governance of the Mosaic law. So far as salvation was to be obtained by it, that law was a total failure. It did not make the Jews a holy people. Whenever they reached any point of excellence, they soon went back from it, for they were bent on backsliding. Whatever the influence of that blessed law might be supposed to be, the actual net result was very poor indeed. When Christ came to the chosen people, they were in a most miserable condition, and there was no hope for them at all apart from the promised Messiah. They were shut up to the alternative of receiving Him, or else being put away as a nation for a long time of banishment and exile. This, indeed, they have actually endured through their rejection of the one and only Savior.
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Wuest adds that in Galatians 3:23 phroureo "means “to keep inward under lock and key.” The law was a jailer who held in custody those who were subjected to sin, in order that they should not escape the consciousness of their sins and their liability to punishment." Here are the 4 uses of phroureo... 2 Corinthians 11:32 In Damascus the ethnarch under Aretas the king was guarding the city of the Damascenes in order to seize me, Galatians 3:23 But before faith came, we were kept in custody under the law, being shut up to the faith which was later to be revealed. Philippians 4:7-note And the peace of God, which surpasses all comprehension, will guard your hearts and your minds in Christ Jesus. 1 Peter 1:5-note who are protected by the power of God through faith for a salvation ready to be revealed in the last time. Comment: This term in this context also implies that those who have been born again are in a holy war and are under constant enemy attack from a host of unholy enemies = the world, the flesh and the devil (cp similar military metaphor in 1Pe 2:11-note) Under the Law - The phrase under the Law (or "under law") is used several times by Paul (Galatians 4:4,5,21 5:18 Ro 3:19 6:14,15 1 Co 9:20,21). As noted above the preposition hupo means under and here with Law (in the accusative case) conveys the sense of under the control of the Law. Gromacki - All unregenerate men are under the curse (Gal 3:10), under sin (Gal 3:22), and "under the law" (Gal 3:23). Although these relationships have some distinctiveness, Kent remarked that "these are not totally different, for the law contained the standards which had been transgressed and thus was the proof that sin had been committed." All unsaved men are under sin regardless of whether they have had personal contact with the Mosaic law. The isolated heathen has rejected the revelation of God in nature and thereby demonstrated his slavery to sin (Ro 1:18-32). As a legalistic Jew, Paul then inserted himself into the argument (note the usage of "we" and "our"). In their unsaved lives, both the Galatians and the apostle "were kept under the law." They were literally under constant surveillance. They were in the prison house of sin with no way of escape. The law was like a jailor or a sentry, watching every act of moral disobedience. They were being guarded at all times. (Stand Fast in Liberty - Exposition of Galatians) Spurgeon on under the law - When the Spirit of God begins to deal with us, we find that we are always within the sphere of law; we cannot get out of it. We wake in the morning, and there is the law right in front of us. All during the day, there is the law right before our eyes. If we go to sleep at night, there is the law. We are everywhere under the law. When once we recognize God and realize the fact that we are His creatures, there comes into our startled conscience the remembrance of the universality of law. It was said of the old Roman Empire that, under the rule of Caesar, if a man once broke the law of Rome, he was in prison everywhere. The whole world was one vast prison to him, for he could not get out of the reach of the imperial power. John
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Wuest comments that "Having spoken of the Galatians in the previous verse as in Christ ("in Christ Jesus" - Gal 3:26), referring to that mystical and vital union which exists between the Lord Jesus and the believer, Paul now reminds them of how they became united with Christ. When they put their faith in Him as Saviour, the Holy Spirit baptized (introduced or placed) them into vital union with Christ (Ro 6:3; 1 Cor. 12:13). The reference cannot be to water baptism, for that never put a believing sinner in Christ. (See more on this below)." (Galatians Commentary) Ryken - Being united to Christ means that we are connected to everything Christ ever did for our salvation. We participate in his obedient life, his suffering death, and his glorious resurrection. This is all symbolized in baptism....The message of Galatians, like the message of Romans, is the gospel message of the cross and the empty tomb—Christ crucified and Christ risen. Baptism signifies our personal connection to Christ in these saving events. We are united to the Savior who died and rose again; we have a new identity in Christ. Another way of describing this union is to say that we are clothed with Christ. (Reformed Expository Commentary - Galatians) Baptized (907)(baptizo from bapto = cover wholly with a fluid; stain or dip as with dye; used of the smith tempering the red-hot steel, used of dyeing the hair; of a ship that "dipped" = sank) has a literal and a figurative meaning in the NT. The literal meaning is to submerge, to dip or immerse as in water. The Greeks used baptizo to describe the dyeing of a garment, in which the whole material was plunged in and taken out from the element used.A study of the 77 NT uses reveals that most of the uses of baptizo in the Gospels and Acts are associated with literal water baptism, but Paul use in this passage is figurative. Notice also that there is no mention of water anywhere in the context of Galatians 3! Thus figuratively, baptizo pictures the introduction or placing of the believing soul into the new environment (in Christ Jesus) or into union with Christ Jesus, this union resulting (and this is mysterious to me) forever alter its condition or its relationship to its previous environment or condition. In this sense baptizo means to be identified with. We see this figurative, spiritual meaning of baptizo and the related noun baptisma in other Pauline passages... Romans 6:3-note Or do you not know that all of us who have been baptized into Christ Jesus have been baptized into His death? (The day we believed in Christ, was both the day we died and the day we rose from the grave as those who have been born again! Paul goes on to explain this in the next verse) Ro 6:4 (note) Therefore we have been buried with Him through baptism (noun baptisma) into death, so that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life (a brand new life that heretofore we had never experienced = life on a "higher plane" in Christ and enabled by His Spirit!). (See also Wuest's note below which is from Wuest's comments on Romans 6:3). (Figurative use of the related noun baptisma) Colossians 2:12+ having been buried with Him in baptism (baptisma), in which you were also raised up with Him through faith in the working of God, who raised Him from the dead. 1 Cor 12:13 For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink of one Spirit. Comment - At conversion, the believer is born again by the Holy Spirit (John 3:3–6). He is also baptized by the Holy Spirit, which unites him to the body of Christ, the church (1 Cor 12:13), and to Christ in His death, burial and resurrection (Ro 6:3–5). Thus, by this one baptism (Eph. 4:5), he is in Christ indeed (Gal. 3:26, 27). The Lord Jesus Christ was described by John the Baptist as the baptizer (Matt. 3:11; Mark 1:8; Luke 3:16; John 1:33), in the sense that He poured out the gift of the Holy Spirit (the Promise of the Father) after He had been crucified, buried, and raised to glory. Christ Jesus is the ultimate Source, for He sent the Spirit as an ascension gift at Pentecost (cf. Acts 2). Since Pentecost, the Holy Spirit is the Agent Who is baptizing. The Lord’s Body (the Church) is the element into which all believers are immersed. Spirit baptism is a miracle of God at the New Birth. We are then added to the body of Christ.. (Believer's Bible Commentary) James Montgomery Boice helps understand this figurative meaning of baptizo writing that "The clearest example that shows the meaning of baptizo is a text from the Greek poet and physician Nicander, who lived about 200 B.C. It is a recipe for making pickles and is helpful because it uses both words. Nicander says that in order to make a pickle, the vegetable should first be 'dipped' (bapto) into boiling water and then 'baptised' (baptizo ) in the vinegar solution. Both verbs concern the immersing of vegetables in a solution. But the first is temporary. The second, the act of baptizing the vegetable, produces a permanent change. When used in the New Testament, this word more often refers to our union and identification with Christ than to our water baptism... mere intellectual assent is not enough. There must be a union with Him, a real change, like the vegetable to the pickle!" (Bolding added) Warren Wiersbe makes a good point noting that "When you read about “baptism” in the New Testament, you must exercise discernment to determine whether the word is to be interpreted literally or symbolically. For example, in Romans 6:3, 4 and Galatians 3:27, 28, the reference is symbolic (Ed: and figurative) since water baptism cannot put a sinner into Jesus Christ. Only the Holy Spirit can do that (Ro 8:9; 1Co 12:13; see Ac 10:44, 45, 46, 47, 48). Water baptism is a public witness of the person’s identification with Jesus Christ, while Spirit baptism is the personal and private experience that identifies the person with Christ. (Bible Exposition Commentary ) Wayne
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Wuest explains that baptizo "can be illustrated by the action of the smith dipping the hot iron in water, tempering it, or the dyer dipping the cloth in the dye for the purpose of dying it...The word refers to the introduction or placing of a person or thing into a new environment or into union with something else so as to alter its condition or its relationship to its previous environment or condition. While the word...had other uses, yet the one that predominated above the others was the above one. Observe how perfectly this meaning is in accord with the usage of the word in Romans 6:3, 4, where the believing sinner is baptized into vital union with Jesus Christ. The believing sinner is introduced or placed in Christ, thus coming into union with Him. By that action he is taken out of his old environment ("in Adam" because of Ro 5:12-note) and condition in which he had lived, the First Adam (cp 1 Co 15:22 "For as in Adam all die, so also in Christ all will be made alive."), and is placed into a new environment and condition, the Last Adam ("in Christ" - cp 1Co 15:45). By this action his condition is changed (at that moment and forever) from that of a lost sinner with a totally depraved nature to that of a saint with a divine nature (2 Peter 1:4-note). His relationship to the LAW of God is changed from that of a guilty sinner to that of a justified saint (Ro 3:28-note). All this is accomplished by the act of the Holy Spirit introducing or placing him into vital union with Jesus Christ (Ro 6:3-note, Gal 3:27). No ceremony of water baptism ever did that. The entire context is supernatural in its character. The Greek word (in Romans 6:3) should not be transliterated but translated, and the translation should read; “As many as were introduced (placed) into Christ Jesus, into His death were introduced. Therefore we were buried with Him through the aforementioned introduction into His death." (Wuest's Word Studies from the Greek New Testament) In short baptizo as used in the present context describes the introduction or placing of an individual into a new environment, union with Christ, an unbreakable union which forever alters the individual's relationship to their previous environment. Ridderbos - Just as a garment which one puts on envelops the person wearing it and defines his appearance, so the person baptized in Christ is entirely taken up in Christ and in the salvation brought by Him. Vine on the phrase into Christ—ideally the moment of believing is the moment of baptism, for in the act of being baptized the believer sets forth in symbol what happened when he first trusted in Christ. But in actual experience the baptizing takes place at a time later, by more or less, than the moment of believing. The mention of baptism was probably intended to remind the Galatians that they had themselves declared their identification with Christ in His burial, whereas the new teaching was a practical denial thereof. For of believers on the Lord Jesus it is said that they: died with Christ, Colossians 2:20; were buried with Christ, Colossians 2:12; were quickened with Christ, Ephesians 2:5; were raised with Christ, Colossians 3:1; are seated with Christ in the heavenlies, Ephesians 2:6; are to be manifested with Christ in glory, Colossians 3:4. All this is said of the believer at the present time, as he is “in Christ Jesus,” for these words, which appear at the end of Ephesians 2:6, are to be read with each separate statement of that and the preceding verse. But mere submission to a rite in the flesh, such as circumcision, and obedience to the law, did not contemplate such a result. The practical import of baptism is expressed in Romans 6:11: the believer is to reckon himself to be dead unto sin, but alive unto God in Christ Jesus. (Collected Writings) OUR NEW POSITION CALLS FOR A NEW PRACTICE Clothed yourselves with Christ - ESV "have put on Christ." NLT = "have put on the character of Christ, like putting on new clothes." Have you heard the secular expression "The clothes make the man?" In the spiritual world that saying is even more true, for in the Father's eyes "the clothes of Christ make the man!" Jesus Christ has become the garment of our righteousness, Christ's perfect righteousness which the Father now sees forever covering us! Hallelujah! We once were spiritually dressed with a righteousness that was like filthy rags (garments)" (Isaiah 64:6 Literal Hebrew = "Heb "and like a garment of menstruation [are] all our righteous acts") but when we were baptized into (identified with) Christ, our "filthy rags" were exchanged forever for Christ's "robe of righteousness." (Isa 61:10). But with privilege comes responsibility. Now enabled by the Spirit, we need to "wear Christ" in a way that others see Him on and in us. Writing with joy from "house arrest" (chained to a Roman imperial guard), Paul exhorted the saints a Philippi (10 years after that church was planted in Acts 16), to walk worthy or in keeping with the Gospel which "clothed" them in Christ... Only conduct yourselves (present imperative - command to make this conduct one's lifestyle - the only way to obey this command continually is to daily jettison self reliance and rely wholly on the Holy Spirit - cf Eph 5:18-note) in a manner worthy of the gospel of Christ ("let your manner of life be worthy of the gospel of Christ" ESV), so that whether I come and see you or remain absent, I will hear of you that you are standing firm in one spirit, with one mind striving together for the faith of the Gospel;" (Php 1:27-note). The ESV translates it as "have put on Christ." Paul speaks of the important concept of putting on (and putting off) in Ephesians and Colossians Ephesians 4:20-24-note But you did not learn Christ in this way, 21 if indeed you have heard Him and have been taught in Him, just as truth is in Jesus, 22 that, in reference to your former manner of life, you lay aside the old self (see Barber's note), which is being (continually) corrupted in accordance with the lusts of deceit (apate - our flesh "tricks" us and seduces us with guile, treachery and delusions!), 23 and that you be renewed in the spirit of your mind, 24 and put on the new self, which in the likeness of God has been created in righteousness and holiness of the truth. (See more discussion by Dr Barber on put off/put on = Ephesians 4:17-27 A Brand New Way of Life) Colossians 3:9-10-note Do not lie to one another, since you laid aside the old self with its evil practices, 10 and have put on the new self who is being renewed to a true knowledge according to the image of the One who created him– Application - What "clothes" did you wear this past week? W E Vine on clothed yourselves with Christ (or "put on Christ") - put on Christ.—enduo = “to clothe oneself with,” a word which, beside its frequent use for literal garments, Acts 12:21, e.g., is also used of the incorruptible body, wherein the dead in Christ shall be raised, and of the immortal body, which is to swallow up the mortal body of those who are alive at the Parousia, 1 Corinthians 15:53; 2 Corinthians 5:3-note. It is the word used by the Lord Jesus to express the relationship between the promised Holy Spirit and those who were to receive Him, Luke 24:49-note. The believer is said to have put on “the new man,” Ephesians 4:24; Colossians 3:10; and “therefore,” he is exhorted to “put on a heart of compassion, kindness, humility, meekness, longsuffering, … and love,” Gal 3:12, 14. Such is to be the ordinary apparel of the Christian; in this character he is to appear daily in the world. (Ed: And notice that the apparel of "a heart of compassion, etc" is a perfect picture of the character of Jesus, the very One we have been clothed with!) The same thought is expressed in the words, “put on the Lord Jesus Christ,” Romans 13:14-note. The believer, however, is “enrolled—as a soldier,” 2 Timothy 2:4-note, and as such has suitable armor provided for him, and with this he is exhorted to clothe himself, Romans 13:12-note, Ephesians 6:11-note; 1 Thessalonians 5:8-note. The whole is summed up in Romans 13:14-note, for the man who “puts on the Lord Jesus Christ” stands both in the Christian’s dress and in the Christian’s panoply. Enduō occurs in Job 29:14, LXX, “I put on righteousness, and it clothed me,” and in Judges 6:34-note, “the Spirit of the Lord clothed itself with Gideon” (NAS = "So the Spirit of the LORD came upon Gideon"); in the latter passage at least the idea is not dissimilar to that of this passage. The apostle may also have had in mind the Roman custom whereby on attaining to manhood the youth discarded the garments of childhood and put on the toga virilis, the garment of manhood, and became a citizen, enjoying the freedom and privileges of citizenship, and discharging its responsibilities, and at the same time taking his place in the councils of his family. In this sense the words “put on Christ” are without exact parallel elsewhere, though they suggest Paul’s characteristic expression “in Christ,” for it is by putting on Christ that a man comes to be in Christ, and at His Parousia will be found in Him, Philippians 3:9-note. The intimacy of the relationship thus described stands in vivid contrast with the relationship between God and the believers contemplated by the Judaizer, who wished to bring them again under the bondage of the law. (Collected Writings) John Piper alludes to the practical application of the truth that we are clothed with Christ associating our new position with what should now be our new (Spirit enabled) practice.
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Wuest notes that enduo is used in the Septuagint (Lxx), "of the act of clothing one’s self with strength (Isa 52:1), righteousness (Isa 59:17), glory, salvation (Isa 61:10). The word does not convey the idea of putting on a mask or playing the part of another. It refers to the act in which one enters into actual relationship with some one else. Chrysostom says, “If Christ is Son of God, and thou hast put Him on, having the Son in thyself and being made like unto Him, thou hast been brought into one family and one nature.” (Wuest Word Studies - Eerdman Publishing Company Volume 1, Volume 2, Volume 3 - used by permission) Other figurative uses of enduo in the Septuagint - Ps 35:26 (= figurative use = "Let those be clothed with shame and dishonor"); Ps 65:13 (= figurative use = "The meadows are clothed with flocks") Ps 93:1 (= 2 figurative uses = "The LORD reigns, He is clothed with majesty; The LORD has clothed and girded Himself with strength.") Ps 104:1 (= figurative use = "You are clothed with splendor and majesty") Ps 109:18 (= figurative use = "But he clothed himself with cursing as with his garment"), Ps 109:29 (= figurative use = "Let my accusers be clothed with dishonor"); Ps 132:9 (= figurative use = "Let Your priests be clothed with righteousness"), MacArthur sums up the significance of this great truth writing "Whatever the Lord Jesus is and has becomes the believer’s. Because Christ has the love of the Father, so do believers. Because Christ has full access to the Father, so do believers. And because Christ has the full resources of the Father, so do believers." Galatians 3:28 There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus. Greek - ouk eni (3SPAI) Ioudaios oude Hellen ouk eni (3SPAI) doulos oude eleutheros ouk eni (3SPAI) arsen kai thelu pantes gar humeis eis este (2PPAI) en Christo Iesou Amplified: There is [now no distinction] neither Jew nor Greek, there is neither slave nor free, there is not male and female; for you are all one in Christ Jesus. Phillips Gone is the distinction between Jew and Greek, slave and free man, male and female - you are all one in Christ Jesus. Wuest There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female. For ye are all one in Christ Jesus. (Eerdmans Publishing) NET Galatians 3:28 There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female– for all of you are one in Christ Jesus. GNT Galatians 3:28 οὐκ ἔνι Ἰουδαῖος οὐδὲ Ἕλλην, οὐκ ἔνι δοῦλος οὐδὲ ἐλεύθερος, οὐκ ἔνι ἄρσεν καὶ θῆλυ· πάντες γὰρ ὑμεῖς εἷς ἐστε ἐν Χριστῷ Ἰησοῦ. NLT Galatians 3:28 There is no longer Jew or Gentile, slave or free, male and female. For you are all one in Christ Jesus. KJV Galatians 3:28 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. ESV Galatians 3:28 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. ASV Galatians 3:28 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. CSB Galatians 3:28 There is no Jew or Greek, slave or free, male or female; for you are all one in Christ Jesus. NIV Galatians 3:28 There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus. NKJ Galatians 3:28 There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus. NRS Galatians 3:28 There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus. YLT Galatians 3:28 there is not here Jew or Greek, there is not here servant nor freeman, there is not here male and female, for all ye are one in Christ Jesus; NAB Galatians 3:28 There is neither Jew nor Greek, there is neither slave nor free person, there is not male and female; for you are all one in Christ Jesus. NJB Galatians 3:28 There can be neither Jew nor Greek, there can be neither slave nor freeman, there can be neither male nor female -- for you are all one in Christ Jesus. GWN Galatians 3:28 There are neither Jews nor Greeks, slaves nor free people, males nor females. You are all the same in Christ Jesus. BBE Galatians 3:28 There is no Jew or Greek, servant or free, male or female: because you are all one in Jesus Christ. neither (KJV): Ga 5:6 Ro 1:16 2:9,10 3:29,30 4:11,12 9:24 10:12-15 1Co 7:19 1Co 12:13 Eph 3:5-10 Col 3:11 male (KJV): 1Co 7:14 for (KJV): Joh 10:16 11:52 17:20,21 1Co 12:12 Eph 2:13-22 4:4,15,16 Galatians 3:23-29 Under the Law or in Christ? - John MacArthur Galatians 3:26-29 Commentary - Sons of God - Wayne Barber Galatians 3:23-29 The Tutor and the Sons - Phil Newton Galatians Commentary - Verse by Verse - Kenneth Wuest Galatians 3 Resources - Multiple sermons, commentaries, etc UNITY IN CHRIST JESUS In the Bible there is no word for "person.'' "Name'' is used for "person.'' Therefore, having the name of Christ pronounced over one in baptism means that one belongs to Christ and that the personality of Christ must be expressed in that life. There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus. There is (“there exists”) neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female - Vine writes "“there exists,” does not merely state the fact, it asserts the impossibility of the contrary. Thus James declares that “partiality cannot exist with the Father of Lights,” James 1:17-note; and Paul asks “could it be possible that there did not exist one wise man in the Church at Corinth?” 1 Corinthians 6:5. See also Colossians 3:11. neither Jew nor Greek,—i.e., national distinctions do not obtain in Christ; the world, men of “every tribe, and tongue, and people, and nation,” is the object of the love of God and the proper sphere of the gospel. Cp. “there is no distinction between Jew and Greek,” “for the same Lord is Lord of all,” Romans 10:12. there can be no male and female:—i.e., distinction of sex does not obtain in Christ; woman, no less than man, finds in Him her Savior and her ....sex is not a barrier to salvation, nor is it a hindrance to the development of the graces of the Christian life. POSB - This is a startling truth: Jesus Christ is the answer to all the prejudice, bitterness, hatred, oppression, and inequalities of earth. How can He solve the divisions among men? Note the phenomenal statement: “Ye are all one in Christ Jesus.” Every believer stands on an equal footing before Jesus Christ: the footing of faith. No person is accepted for any other reason than faith. All persons who come to Jesus Christ come … • because they are ever so short of Christ • because they are ever so different from Christ • because they are ever so imperfect Yet, Jesus Christ accepts them. Jesus Christ reaches out and embraces all believers despite their being so much less and so different from Him. Therefore, when we look at another believer and he differs from us, we do just what Jesus Christ did for us. We love, accept, and embrace him; differences do not matter. All that matters is love, acceptance, and brotherhood in Christ. Every true believer loves and stands in Jesus Christ. Therefore, when we look at another believer we see him in Christ. We do not see the believer, but we see Christ covering the believer. We pay no attention to his color, nationality, sex, social status, or any other differences. Differences just do not matter. All that matters is that we all grow into the image of Christ—love, accept and become more and more the brothers and sisters of God. (POSB - Leadership Ministries Worldwide) Philip Graham Ryken - We have the best and the truest fellowship when we recognize our diversity, but see it as less important than our unity in Christ. (Reformed Expository Commentary - Galatians) Why those three groups? Dr
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Wuest has a good point that the problem in Galatia was not over the promise of land but of life, of salvation. The Judaizers were not trying to get the Galatian Gentiles to come under the law so that they would receive the land promised to Israel. Wuest writes that "The Judaizers taught that by becoming subjects of the Mosaic law, the Galatian Gentiles would become the seed or progeny of Abraham. Paul asserts that this privilege comes to one by faith in Christ. In Romans 4, Paul shows that Abraham was justified by faith, and was thus constituted the spiritual father of all who put their faith in Christ, whether they are circumcised or uncircumcised. God made salvation dependent upon faith in order that it might be available to both Jew and Gentile. Since Abraham is the spiritual father of all believers, this does away with the false Jewish notion that kinship to Abraham brings one into the divine favor and gives one salvation. By belonging to Christ, believers are also Abraham's posterity, for Christ is the seed of Abraham. Since believers have entered into relationship with Christ, they must consequently have a share in the same state, and must likewise be Abraham's seed." (Galatians Commentary - Verse by Verse) Andy Woods - (from spiritandtruth.org - Galatians Study) Many will use this text to argue for replacement theology (See also Topic: Replacement Theology). However, in order for someone to be a Jew, the designation “sons of Abraham” is not enough. Ishmael and his descendants were also sons of Abraham. For someone to be a Jew they must not only be a son of Abraham but a son of Isaac, and Jacob as well. Also, it is important to recognize that the word “seed” is used four different ways in Scripture. These uses include natural seed (Gen 12:1-3, 7), natural spiritual seed (Isa 41:8, Rom 9:6, 8), spiritual seed (Gal 3:6-9, 29) and the ultimate seed (Gal 3:16; Heb 2:16-17). The third sense is in view in this passage. See Constable, “Notes on Galatians,” 32-33. It is also worth pointing out that the noun “promise” in verse 29 is singular. Thus, the promise is the singular blessing of justification by faith alone rather than a taking over of all of the provisions of the Abrahamic Covenant. Warren