Chapter 3
3:1-9 O senseless Galatians, who has put the evil eye on you--you before whose very eyes Jesus Christ was placarded upon his Cross? Tell me this one thing--did you receive the Spirit by doing the works the law lays down, or because you listened and believed? Are you so senseless? After beginning your experience of God in the Spirit, are you now going to try to complete it by making it dependent upon what human nature can do? Is the tremendous experience you had all for nothing--if indeed you are going to let it go for nothing? Did he who generously gave you the Spirit, and who wrought mighty things among you, do so because you produced the deeds the law lays down or because you heard and believed., 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. So you must realize that it is those who make the venture of faith who are the sons of Abraham. Scripture foresaw that it would be by faith that God would bring the Gentiles into a right relationship with himself, and told the good news to Abraham before it happened--In you shall all nations be blessed. So, then, it is those who make that same venture of faith who are blessed along with Abraham, the man of faith.
Paul uses still another argument to show that it is faith and not works of the law which puts a man right with God. In the early Church converts nearly always received the Holy Spirit in a visible way. The early chapters of Acts show that happening again and again (compare Acts 8:14-17; Acts 10:44). There came to them a new surge of life and power that anyone could see. That experience had happened to the Galatians and had happened, said Paul, not because they had obeyed the regulations of the law, because at that time they had never heard of the law, but because they had heard the good news of the love of God and had responded to it in an act of perfect trust.
The easiest way to grasp an idea is to see it embodied in a person. In a sense, every great word must become flesh. So Paul pointed the Galatians to a man who embodied faith, Abraham. He was the man to whom God had made the great promise that in him all families of the earth would be blessed (Genesis 12:3). He was the man whom God had specially chosen as the man who pleased him. Wherein did Abraham specially please God? It was not by doing the works of the law, because at that time the law did not exist; it was by taking God at his word in a great act of faith.
Now the promise of blessedness was made to the descendants of Abraham. On that the Jew relied; he held that simple physical descent from Abraham set him on a different footing with God from other men. Paul declares that to be a true descendant of Abraham is not a matter of flesh and blood; the real descendant is the man who makes the same venture of faith. Therefore, it is not those who seek merit through the law who inherit the promise made to Abraham; but those of every nation who repeat his act of faith in God. It was by an act of faith that the Galatians had begun. Surely they are not going to slip back into legalism--and lose their inheritance.
This passage is full of Greek words with--a history, words which carried an atmosphere and a story with them. In Galatians 3:1 Paul speaks about the evil eve. The Greeks had a great fear of a spell cast by the evil eye. Time and again private letters end with some such sentence as this: "Above all I pray that you may be in health unharmed by the evil eye and faring prosperously" (Milligan, Selections from the Greek Papyri, No. 14).
In the same verse he talks about Jesus Christ being placarded before them upon his Cross. It is the Greek word (prographein, Greek #4270) that would be used for putting up a poster. It is actually used for a notice put up by a father to say that he will no longer be responsible for his son's debts; it is also used for putting up the announcement of an auction sale.
In verse 4, (Galatians 3:4), 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, Greek #1728) 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, Greek #2005) 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.
In verse 5 (Galatians 3:5), he speaks of God giving generously to the Galatians. The root of this word is the Greek choregia (compare Greek #5524). In the ancient days in Greece at the great festivals the great dramatists like Euripides and Sophocles presented their plays; Greek plays all have a chorus; to equip and train a chorus was expensive, and public-spirited Greeks generously offered to defray the entire expenses of the chorus. (That gift is described by the word choregia, compare Greek #5524.) Later, in war time, patriotic citizens gave free contributions to the state and choregia was used for this, too. In still later Greek, in the papyri, the word is common in marriage contracts and describes the support that a husband, out of his love, undertakes to give his wife. Choregia underlines the generosity of God, a generosity which is born of love, of which the love of a citizen for his city and of a man for his wife are dim suggestions.
3:10-14 All who depend on the deeds which the law lays down are under a curse, for it stands written, "Cursed is everyone who does not consistently obey and perform all the things written in the book of the law." It is clear that no one ever gets into a right relationship with God by means of this legalism, because, as the Bible says, "It is the man who is right with God through faith who will live." But the law is not based on faith. And yet the scripture says.. "The man who does these things will have to live by them." Christ ransomed us from the curse of the law by becoming accursed for us--for it stands written, "Cursed is every man who is hanged on a tree." And this all happened so that in Christ Abraham's blessing should come to the Gentiles, and so that we might receive the promised Spirit by means of faith.
Paul's argument seeks to drive his opponents into a corner from which there is no escape. "Suppose," he says, "you decide that you are going to try to win God's approval by accepting and obeying the law, what is the, inevitable consequence?" First of all, the man who does that has to stand or fall by his decision; if he chooses the law he has got to live by it. Second, no man ever has succeeded and no man ever will succeed in always keeping the law. Third, if that being so, you are accursed, because scripture itself says (Deuteronomy 27:26) that the man who does not keep the whole law is under a curse. Therefore, the inevitable end of trying to get right with God by making the law the principle of life is a curse.
But scripture has another saying, "It is the man who is right with God by faith who will really live" (Habakkuk 2:4). The only way to get into a right relationship with God, and therefore the only way to peace, is the way of faith. But the principle of law and the principle of faith are antithetic; you cannot direct your life by both at one and the same time; you must choose; and the only logical choice is to abandon the way of legalism and to venture upon the way of faith, of taking God at his word and of trusting in his love.
How can we know that this is so? The final guarantor of its truth is Jesus Christ; and to bring this truth to us he had to die upon a Cross. Now, scripture says that every man who is hanged on a tree is accursed (Deuteronomy 21:23); and so to free us of the curse of the law, Jesus himself had to become accursed.
Even at his most involved, and here he is involved, one simple yet tremendous fact is never far from the mind and heart of Paul--the Cost of the Christian gospel. He could never forget that the peace, the liberty, the right relationship with God that we possess, cost the life and death of Jesus Christ, for how could men ever have known what God was like unless Jesus Christ had died to tell them of his great love.
3:15-18 Brothers, I can use only a human analogy. Here is the parallel when a covenant is duly ratified, even if it is only a man's covenant, no one annuls it or adds additional clauses to it. Now the promises were made to Abraham and to his seed. It does not say, "and to his seeds," as if it were a case of many, but, "and to his seed," as if it were a case of one, and that one is Christ. This is what I mean, the law which came into being four hundred and thirty years later cannot annul the covenant already ratified by God and thus render the promise inoperative. For. if the inheritance is dependent on law, it is no longer dependent on promise; but it was through promise that God conferred his grace on Abraham.
When we read passages like this and the next one, we have to remember that Paul was a trained Rabbi, an expert in the scholastic methods of the Rabbinic academies. He could, and did, use their methods of argument, which would be completely cogent to a Jew, however difficult it may be for us to understand them.
His aim is to show the superiority of the way of grace over the way of law. He begins by showing that the way of grace is older than the way of law. When Abraham made his venture of faith, God made his great promise to him. That is to say. God's promise was consequent upon an act of faith; the law did not come until the time of Moses, four hundred and thirty years later. But--Paul goes on to argue--once a covenant has been duly ratified, you cannot alter it nor add additional clauses to it. Therefore, the later law cannot alter the earlier way of faith. It was faith which set Abraham right with God; and faith is still the only way for a man to get himself right with God.
The Rabbis were very fond of using arguments which depended on the interpretation of single words; they would erect a whole theology on one word. Paul takes one word in the Abraham story and erects an argument upon it. As the King James Version translates Genesis 17:7-8, God says to Abraham, "I will establish my covenant between me and thee and thy seed after thee" and says of his inheritance, "I will give it unto thee and to thy seed after thee." (Seed is more clearly rendered descendant, as the Revised Standard Version has it.) Paul's argument is that seed is used in the singular and not in the plural; and that, therefore, God's promise points not to a great crowd of people but to one single individual; and--argues Paul--the one person in whom the covenant finds its consummation is Jesus Christ. Therefore, the way to peace with God is the way of faith which Abraham took; and we must repeat that way by looking to Jesus Christ in faith.
Again and again Paul comes back to the same point. The problem of human life is to get into a right relationship with God. So long as we are afraid of him, there can be no peace. How are we to achieve this right relationship? Shall it be by a meticulous and even self-torturing obedience to the law, by performing endless deeds and observing every smallest regulation the law lays down? If we take that way we will be forever in default, for man's imperfection can never fully satisfy God's perfection; but if we abandon this hopeless struggle and bring ourselves and our sin to God, his grace opens its arms to us and we find ourselves at peace with a God who is no longer judge but father. Paul's argument is that this is what happened to Abraham. It was on that basis that God's covenant with Abraham was made; and nothing that came in later can change that covenant any more than anything can alter a will that has already been ratified and signed.
3:19-22 Why, then, have the law at all? The law was added to the situation to define what transgressions are, until the seed should come, to whom the promise, which still holds good, had been made. That law was enacted by angels and came by means of a mediator. Now there can be no such thing as a mediator of one; and God is one. Is, then, the law contrary to the promises of God? God forbid! If a law which was able to give life had been given, then indeed right relationship with God would have come through the law. But the words of scripture shut up everything under the power of sin, for the very reason that the promise should be given to those who believe through faith in Jesus Christ.
This is one of the most difficult passages Paul ever wrote, so difficult that there are almost three hundred different interpretations of it! Let us begin by remembering that Paul is still seeking to demonstrate the superiority of the way of grace and faith over the way of law. He makes four points about the law.
(i) Why introduce the law at all? It was introduced, as Paul puts it, for the sake of transgressions. What he means is that where there is no law there is no sin. A man cannot be condemned for doing wrong if he did not know that it was wrong. Therefore the function of the law is to define sin. But, while the law can and does define sin, it can do nothing whatever to cure it. It is like a doctor who is an expert in diagnosis but who is helpless to clear up the trouble which he has diagnosed.
(ii) The law was not given direct by God. In the old story in Exodus 20:1-26 it was given direct to Moses; but in the days of Paul the Rabbis were so impressed by the holiness and the remoteness of God that they believed that it was quite impossible for him to deal direct with men; therefore they introduced the idea that the law was given first to angels and then by the angels to Moses (compare Acts 7:53; Hebrews 2:2). Here Paul is using the Rabbinic thoughts of his time. The law is at a double remove from God, given first to angels, and then to a mediator; and the mediator is Moses. Compared with the promise, which was given directly by God, the law is a second-hand thing.
(iii) Now we come to that extraordinarily difficult sentence--"There can be no such thing as a mediator of one; and God is one." What is Paul's thought here? An agreement founded on law always involves two people, the person who gives it and the person who accepts it; and it depends on both sides keeping it. That was the position of those who put their trust in the law. Break the law and the whole agreement was undone. But a promise depends on only one person. The way of grace depends entirely on God; it is his promise. Man can do nothing to alter that. He may sin, but the love and the grace of God stand unchanged. To Paul it was the weakness of the law that it depended on two persons, the law-giver and the law-keeper; and man had wrecked it. Grace is entirely of God; man can not undo it; and surely it is better to depend on the grace of the unchanging God than on the hopeless efforts of helpless men.
(iv) Is, then, the law antithetic to grace? Logically Paul should answer, "Yes" but, in fact, he answers, "No." He says that scripture has shut up everyone under sin. He is thinking of Deuteronomy 27:26 where it is said that everyone who does not conform to the words of the law is cursed. In fact, that means everyone, because no one ever has, or ever will, perfectly keep the law. What, then, is the consequence of the law? It is to drive everyone to seek grace, because it has proved man's helplessness. This is a thought that Paul will soon develop in the next chapter; here he only suggests it. Let a man try to get into a right relationship with God via the law. He will find he cannot do it and will be driven to see that all he can do is to accept the wonderful grace of which Jesus Christ came to tell men.
3:23-29 Before faith came we were under guard under the power of the law, shut up and waiting for the day when faith would be revealed. So that the law was really our tutor to bring us to Christ so that we might get into a right relationship with God by means of faith. But now that faith has come we are no longer under a tutor; for you are all sons of God through faith in Christ Jesus. As many of you as have been baptized into Christ have put on Christ. There is no longer any distinction between Jew and Greek, slave and free man, male and female, for you are all one in Christ Jesus. And if you belong to Christ, then you are the seed of Abraham, and heirs according to promise.
Paul is still thinking of the essential part that the law did play in the plan of God. In the Greek world there was a household servant called the paidagogos (Greek #3807). He was not the schoolmaster. He was usually an old and trusted slave who had been long in the family and whose character was high. He was in charge of the child's moral welfare and it was his duty to see that he acquired the qualities essential to true manhood. He had one particular duty; every day he had to take the child to and from school. He had nothing to do with the actual teaching of the child, but it was his duty to take him in safety to the school and deliver him to the teacher. That--said Paul--was like the function of the law. It was there to lead a man to Christ. It could not take him into Christ's presence, but it could take him into a position where he himself might enter. It was the function of the law to bring a man to Christ by showing him that by himself he was utterly unable to keep it. But once a man had come to Christ he no longer needed the law, for now he was dependent not on law but on grace.
"As many of you," says Paul, "who have been baptized into Christ have put on Christ." There are two vivid pictures here. Baptism was a Jewish rite. If a man wished to accept the Jewish faith he had to do three things. He had to be circumcised, to offer sacrifice and to be baptized. Ceremonial washing to cleanse from defilement was very common in Jewish practice (compare Leviticus 11:1-47; Leviticus 12:1-8; Leviticus 13:1-59; Leviticus 14:1-57; Leviticus 15:1-33).
The details of Jewish baptism were as follows: The man to be baptized cut his hair and his nails; he undressed completely; the baptismal bath had to contain 40 seahs, that is 2 hogsheads, of water. Every part of the body had to be touched with the water. He made confession of his faith before three men who were called fatherly of baptism. While still in the water, parts of the law were read to him, words of encouragement were addressed to him, and benedictions were pronounced upon him. When he emerged he was a member of the Jewish faith; it was through baptism that he entered into that faith.
By Christian baptism a man entered into Christ. The early Christians looked on baptism as something which produced a real union with Christ. Of course, in a missionary situation where men were coming direct from heathenism, baptism was for the most part adult baptism and the adult would necessarily have an experience a child could not have. But just as really as the Jewish convert was united with the Jewish faith, the Christian convert was united with Christ (compare Romans 6:3 ff.; Colossians 2:12). Baptism was no mere outward form; it was a real union with Christ.
Paul goes on to say that they had put on Christ. There may be here a reference to a custom which certainly existed later. The candidate for baptism was clothed in pure white robes, symbolic of the new life into which he entered. Just as the initiate put on his new white robe, his life was clothed with Christ.
The result is that in the Church there was no difference between any of the members; they had all become sons of God. In Galatians 3:28 Paul says that the distinction between Jew and Greek, slave and free man, male and female is wiped out. There is something of very great interest here. In the Jewish morning prayer, which Paul must all his pre-Christian life have used, the Jew thanks God that "Thou hast not made me a Gentile, a slave or a woman." Paul takes that prayer and reverses it. The old distinctions were gone; all were one in Christ.
We have already seen (Galatians 3:16) that Paul interprets the promises made to Abraham as specially finding their fulfilment in Christ; and, if we are one with Christ, we, too, inherit the promises--and this great privilege comes not by a legalistic keeping of the law, but by an act of faith in the free grace of God.
Only one thing can wipe out the ever sharpening distinctions and separations between man and man; when all are debtors to God's grace and all are in Christ, only then will all be one. It is not the force of man but the love of God which alone can unite a disunited world.
-Barclay's Daily Study Bible (NT)