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Galatians 1-3     Listen Podcast  

Introduction to Galatians
Around 50 A.D. or so, true Christianity was struggling with some vital questions. At first the church was a Jewish-only entity, but as Gentiles began to get saved, several questions needed answering: What about the Law of Moses? What part does it play in salvation? What about keeping the Law of Moses after salvation? What about salvation for the Gentiles who have never heard of nor kept the Law of Moses? The Book of Galatians deals with these questions. Within the boundaries of modern-day Turkey, Galatia was located approximately 400 miles northwest of Jerusalem across the Mediterranean Sea, although a 600 mile trip by foot north and then west would also get you there.

This is important. Galatians was written on the heels of the Jerusalem Council that is recorded in Acts 15 (see notes). You simply cannot get the proper perspective on the study of the Book of Galatians until you thoroughly understand the context, and that context is framed by the dispute and resolution at the Council of Jerusalem. The challenges faced there are completely resolved with the writing of this epistle...to some of the very same people about whom the dispute arose in the first place.

A greeting with a twist (Galatians 1:1-5)

1 Paul, an apostle (not from men nor through man, but through Jesus Christ and God the Father who raised Him from the dead),
2 and all the brethren who are with me, ¶ To the churches of Galatia:
3 ¶ Grace to you and peace from God the Father and our Lord Jesus Christ,
4 who gave Himself for our sins, that He might deliver us from this present evil age, according to the will of our God and Father,
5 to whom be glory forever and ever. Amen.

Paul wastes no time setting the ground rules for his remarks in the Book of Galatians. In verse 1 he says, "Paul, an apostle (not from men nor through man, but through Jesus Christ and God the Father who raised Him from the dead)." In other words, the content of this letter (Galatians) is a direct message ("apostle" means "messenger") from Jesus Christ/God, and is to be regarded as such. His own apostleship is a subject Paul later gives significant attention to in his writings to the Corinthians. For details on this issue, click here to read the notes on I Corinthians 9.

In verse 4 Paul refers to "this present evil age." The question arises, "What made that age so evil?" The answer is to be found in Paul's later writing, II Corinthians 4:3-4 (see notes), "But even if our gospel is veiled, it is veiled to those who are perishing, whose minds the god of this age has blinded, who do not believe, lest the light of the gospel of the glory of Christ, who is the image of God, should shine on them." In Ephesians 2:2 (see notes) Paul refers to Satan as "the prince of the power of the air." In other words, the source of evil in this world, then and now, is Satan.

It's not what Paul says in his greeting here that is so unusual, but rather what he does not say. In his other epistles to churches he mentions their faith in Jesus Christ in the introduction, but not to these churches. He simply says in verse 2, "...To the churches of Galatia." Perhaps that is explained by verse 6 (see below); it appears that he may be purposely not commending them on their faith.

No other gospel (Galatians 1:6-10)

6 ¶ I marvel that you are turning away so soon from Him who called you in the grace of Christ, to a different gospel,
7 which is not another; but there are some who trouble you and want to pervert the gospel of Christ.
8 But even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed.
9 As we have said before, so now I say again, if anyone preaches any other gospel to you than what you have received, let him be accursed.
10 ¶ For do I now persuade men, or God? Or do I seek to please men? For if I still pleased men, I would not be a bondservant of Christ.

The problem in Galatia was the presence and teaching of Judaizers from Jerusalem. These people insisted on adding various mixes of Judaism to salvation among the Gentiles. In their minds, salvation through Christ was an extension of the religion held by the Jews for hundreds of years. They believed that Judaism was the path to salvation in Christ. Paul had completely rejected this notion in his preaching to Gentiles. In fact, the Gospel message Paul had been preaching was one of salvation by grace alone through faith in Jesus Christ as one's personal savior - nothing added. Notice verse 6, "I marvel that you are turning away so soon from Him who called you in the grace of Christ, to a different gospel." These Galatians were being bombarded by those who were preaching "a different gospel" - a message that added works to getting and keeping salvation. Perhaps they had been influenced by this teaching to the point that Paul declined to commend them on their faith in his letter introduction.

There's an interesting distinction between two phrases in verses 6 and 7. The term "a different gospel" of verse 6 is sharply contrasted to his warning in verse 7 where he says "Which is not another..." The Greek adjective for "different" in verse 6 is "heteros" i.e. another of a DIFFERENT kind. The underlying Greek word for "another" in verse 7 is "allos" i.e. another of the SAME kind. While it is difficult to make an absolute distinction in the two words when used independently, when used together (as they are here) Paul is indicating that the "different gospel" of verse 6 is an unacceptable salvation message as opposed to an acceptable variation in style that may sometimes be preached (verse 7). Let's explain it like this: These people were preaching a salvation message of a different ("perverted") kind rather than a slight variation of the acceptable gospel message.

Now notice the strong words of verses 8-9, "But even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed. As we have said before, so now I say again, if anyone preaches any other gospel to you than what you have received, let him be accursed." Gentiles do not come to Christ by first embracing Judaism. Those who preach that message are to be accursed. Whoa! Accursed? The Greek word is "anathema" - used twice in these two verses. It means "eternal damnation." Does Paul mean that literally for those Judaizing teachers? Let's put it like this: If you're teaching salvation by some other means rather than 100% grace, you've brought the curse upon yourself. Salvation is only by grace. Paul emphatically says that no one has the authority to preach another gospel that extends the conditions to salvation - not even angels - not even himself. The Gospel is what it is - a free gift of grace through faith in Jesus Christ - nothing more. Paul emphatically goes so far as to pronounce a curse on those who would distort the salvation message by adding works or law keeping to it.

Verse 10 contains a word on political correctness. You will recall that Paul's clear message of grace caused him continual problems among Jewish Believers - especially back in Jerusalem. The tendency of the early church was to provide a smooth transition from Judaism to Christianity; Paul was not adverse to that. His problem was the constant bombardment of Judaism on new Gentile Christians - first in Acts 15 (see notes) at the Jerusalem Council, then in Acts 21 (see notes) as he appeared before James and the Elders in Jerusalem again. As a matter of fact, the chief accusation against Paul in Acts 21 was that he had ceased teaching that the practice of Judaism among Jewish Believers was necessary to maintain favor with God after one's salvation experience. Let's face it; during this first-century transitional period, there was a great deal of confusion regarding the role of Judaism in Christianity. Paul was called by God to clarify this for everyone. The Book of Galatians does just that.

How did Paul come by this very clear Gospel? (Galatians 1:11-24)

11 ¶ But I make known to you, brethren, that the gospel which was preached by me is not according to man.
12 For I neither received it from man, nor was I taught it, but it came through the revelation of Jesus Christ.
13 ¶ For you have heard of my former conduct in Judaism, how I persecuted the church of God beyond measure and tried to destroy it.
14 And I advanced in Judaism beyond many of my contemporaries in my own nation, being more exceedingly zealous for the traditions of my fathers.
15 ¶ But when it pleased God, who separated me from my mother’s womb and called me through His grace,
16 to reveal His Son in me, that I might preach Him among the Gentiles, I did not immediately confer with flesh and blood,
17 nor did I go up to Jerusalem to those who were apostles before me; but I went to Arabia, and returned again to Damascus.
18 ¶ Then after three years I went up to Jerusalem to see Peter, and remained with him fifteen days.
19 But I saw none of the other apostles except James, the Lord’s brother.
20 (Now concerning the things which I write to you, indeed, before God, I do not lie.)
21 ¶ Afterward I went into the regions of Syria and Cilicia.
22 And I was unknown by face to the churches of Judea which were in Christ.
23 But they were hearing only, “He who formerly persecuted us now preaches the faith which he once tried to destroy.”
24 And they glorified God in me.

Some might question how Paul came by this revelation of the Gospel (grace without works) that he was preaching. Paul points out that he received it supernaturally from God, not from men in verses 11-12. His calling as an "Apostle of Jesus Christ" (verse 1, see above) gave him this authority. He then gives a word of personal testimony which extends into chapter 2. The purpose of this testimony is to validate that his Gospel message did not originate from the teaching of others, but came directly from God himself by revelation. He emphasizes that he was a very devout Jew prior to salvation, a point he also makes to the church at Philippi in Philippians 3:4-6 (see notes). Yet after God's personal training session, Paul was led to focus his ministry primarily on reaching Gentiles instead of Jews (verse 16).

There's an interesting aspect to Paul's testimony in verses 11-15 that may not be immediately apparent. While Paul was excelling in the "Judaism" (verses 13 and 14), even going so far as to persecute those who were involved in the offshoot of Judaism (Christianity), he was actually building his resume for a credible ministry later on among those very Christians. He demonstrates that he views the whole of his Jewish experience as a necessity in God's training process when he declares that his calling to the Gospel ministry dates all the way back to when he was "separated" and "called" to this ministry in his "mother's womb" (verse 15). Paul was credible because of his extremely-Jewish background. Ironically, when Paul was persecuting Christians, he was preparing for his Gospel ministry.

We don't have a record in the Book of Acts regarding Paul's activity as specified in verse 17, but it would seem to fit with Acts 9:22-23 (see notes) where we see Paul ministering from Damascus. Paul's visit to Jerusalem in verse 18 would coincide with that of Acts 9:26-31 (see notes). His former running buddies, the Jews, tried to kill him on that visit. Welcome to Christianity, Paul! After that visit, in verses 21-22 Paul explains that he ministered away from Judea in Syria and Cilicia; that would probably have been on his way back to Tarsus as recorded in Acts 9:30 (see notes. The Christians in Judea only knew Paul by reputation, not by sight.

Paul describes his background (Galatians 2:1-10)

1 Then after fourteen years I went up again to Jerusalem with Barnabas, and also took Titus with me.
2 And I went up by revelation, and communicated to them that gospel which I preach among the Gentiles, but privately to those who were of reputation, lest by any means I might run, or had run, in vain.
3 Yet not even Titus who was with me, being a Greek, was compelled to be circumcised.
4 And this occurred because of false brethren secretly brought in (who came in by stealth to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage),
5 to whom we did not yield submission even for an hour, that the truth of the gospel might continue with you.
6 ¶ But from those who seemed to be something—whatever they were, it makes no difference to me; God shows personal favoritism to no man—for those who seemed to be something added nothing to me.
7 But on the contrary, when they saw that the gospel for the uncircumcised had been committed to me, as the gospel for the circumcised was to Peter
8 (for He who worked effectively in Peter for the apostleship to the circumcised also worked effectively in me toward the Gentiles),
9 and when James, Cephas, and John, who seemed to be pillars, perceived the grace that had been given to me, they gave me and Barnabas the right hand of fellowship, that we should go to the Gentiles and they to the circumcised.
10 They desired only that we should remember the poor, the very thing which I also was eager to do.

Uncircumcision versus Circumcision

Circumcision was the procedure performed upon male Jewish children on the eighth day after birth, as specified to Abraham in Genesis 17:12 (see notes). Circumcision, from that point forward, became the identifying characteristic of those who enjoyed the divine benefits of God's covenant with Abraham. Thus, Jews are frequently referred to as those "of the circumcision" while Gentiles are those "of the uncircumcision."

Paul continues the description of where he had been and what revelations God had given him regarding grace versus law keeping. He points out that his Gentile sidekick, Titus, did not feel compelled to be circumcised as those Judaizers would have preferred. He acknowledges that the law message was not a message that he took to the Gentiles. The other apostles ministered to the Jews while Paul ministered to the Gentiles. Paul references his trip with Barnabas and Titus to Jerusalem. They make this journey around 49 A.D., and it is recorded in Acts 15 (see notes), although some scholars believe that, instead, this is the relief visit to Jerusalem found in Acts 11:27-30 (see notes). With the Acts 15 visit seeming more likely to be the reference here, at least 17 years have passed since Paul had gotten saved; for 14 of those years, Paul had been preaching the Gospel to primarily Gentiles. He summarizes this appearance in Jerusalem by simply saying in verse 9, "and when James, Cephas, and John, who seemed to be pillars, perceived the grace that had been given to me, they gave me and Barnabas the right hand of fellowship, that we should go to the Gentiles and they to the circumcised."

Paul's mention of "false brethren" in verse 4 demonstrates the friction that existed regarding the preaching of the Gospel (without Law keeping) in those early days. We tend to believe that "false brethren" may be a reference to people without Christ. However, Paul is obviously talking about Judaizers who joined Paul's ministry under false pretenses - portraying they were endorsing Paul's message when they were actually just gathering evidence against him. They may have been misdirected Believers who were unclear regarding what part the Law of Moses should play in the lives of these new Gentile converts. As a matter of fact, Luke characterizes some of these Judaizing teachers in Acts 15:5 (see notes) when he reports, "But some of the sect of the Pharisees who believed rose up, saying, 'It is necessary to circumcise them, and to command them to keep the law of Moses.'" They were Believers, but they were confused regarding the role of the Law of Moses in the salvation process.

Then there was the dispute (Galatians 2:11-14)

11 ¶ Now when Peter had come to Antioch, I withstood him to his face, because he was to be blamed;
12 for before certain men came from James, he would eat with the Gentiles; but when they came, he withdrew and separated himself, fearing those who were of the circumcision.
13 And the rest of the Jews also played the hypocrite with him, so that even Barnabas was carried away with their hypocrisy.
14 ¶ But when I saw that they were not straightforward about the truth of the gospel, I said to Peter before them all, “If you, being a Jew, live in the manner of Gentiles and not as the Jews, why do you compel Gentiles to live as Jews?

Paul cites a dispute between Peter and himself which took place in Antioch, 300 miles north of Jerusalem up in Syria. Peter, while visiting Paul, had acted a little hypocritical when Jews from the Jerusalem church showed up. The timing here is not certain, but it appears to be an incident which took place after the Jerusalem Council described in the preceding verses. Peter had been freely eating with the Gentile Believers with Paul until these Jewish visitors rolled in; then he withdrew from the Gentiles. Paul says of Peter on that occasion in Antioch in verse 11, "...I withstood him to his face, because he was to be blamed." Other Jews followed Peter's lead (verse 13), the hypocrisy of which disturbed Barnabas. Paul did not want to see the grace message compromised. Obviously many of the Jewish Christians still regarded Gentiles to be unclean. Paul sees a need to combat that notion. Verse 14 begins Paul's verbal reply on that occasion to Peter when he differentiates their experience (of Paul and Peter) from the Gentile Believers by saying, "We who are Jews by nature, and not sinners of the Gentiles" (verse 15). That's the kickoff...next...the heavy-duty doctrine of grace without law. As a matter of fact, pay close attention to the usage of the pronouns "we/our" as opposed to the "you/your" in the remaining portion of this letter. Paul mentions the contrast between the Jewish salvation experience (of Paul and Peter) as opposed to the Gentile salvation experience by using these pronouns to do so...as he does so in the very next verse, verse 15.

Contrast: Grace and Law (Galatians 2:15-21)

15 We who are Jews by nature, and not sinners of the Gentiles,
16 knowing that a man is not justified by the works of the law but by faith in Jesus Christ, even we have believed in Christ Jesus, that we might be justified by faith in Christ and not by the works of the law; for by the works of the law no flesh shall be justified.
17 ¶ “But if, while we seek to be justified by Christ, we ourselves also are found sinners, is Christ therefore a minister of sin? Certainly not!
18 For if I build again those things which I destroyed, I make myself a transgressor.
19 For I through the law died to the law that I might live to God.
20 I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me.
21 I do not set aside the grace of God; for if righteousness comes through the law, then Christ died in vain.”

Here's Paul's very specific pronoun usage I just mentioned at the end of the preceding paragraph above. In verse 15, Paul says, "We who are Jews by nature, and not sinners of the Gentiles." He's comparing the Jewish pre-salvation experience of Peter and himself with that of the Gentiles who were not under the law prior to salvation. This "we" (Jews) versus "you" (Gentiles) comparison occurs numerous times in the next two chapters.

As Paul continues the account of his reply to Peter, here are some great verses regarding grace over law. Paul was adamant about this. I can't refrain from making a little prepositional distinction here...an important distinction. Notice verse 16 which says in the KJV, "Knowing that a man is not justified by the works of the law, but by the faith OF Jesus Christ..." Also notice verse 20 in the KJV, "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith OF the Son of God, who loved me, and gave himself for me." In both verses the Greek genitive case of the noun is used rendering properly "of" instead of "in" as the proper preposition to precede it. The NKJV incorrectly substitutes the preposition "in" for "of" in both of those verses. The genitive case is never correctly translated "in." Why so picky?

We're not justified because we muster up enough faith "in" Jesus as our Savior. Rather, when we choose to receive Christ as Savior, the "faith OF Christ" comes as part of that salvation package. Therefore, it's not the quality of OUR faith that makes us righteous before God, but rather the quality of Jesus' faith. Some translations have disregarded the genitive case and the concept taught here by translating these occurrences as "faith in Jesus Christ" in verse 16 and "faith in the Son of God" in verse 20. The usage of the preposition "in" makes the Greek preposition appear to be in the locative case. However, it is indisputably genitive and should be translated "of." To incorrectly translate these verses here with the word "in" would seem to indicate that the quality of one's faith in Jesus plays a part in salvation. Absolutely not! When we provide the willingness to trust Christ as Savior, Jesus provides the saving faith sufficient to do the job!

Now, you might be wondering why I am making such a big issue out of the difference between "faith of" and "faith in" in these two verses. It boils down to this question, "Is salvation a supernatural experience facilitated by the convicting power of the Holy Spirit, or is it a process of educating an individual to the point that they can muster up enough faith to trust Christ as Savior. Jesus said in John 6:44 (see notes), "No one can come to Me unless the Father who sent Me draws him; and I will raise him up at the last day." Jesus describes the process of salvation to Nicodemus in John 3:1-8 (see notes) as a "born again" experience. That clearly makes salvation the supernatural act of God, the process of which is identified in I Corinthians 12:13 (see notes) where Paul writes, "For by one Spirit we were all baptized into one body—whether Jews or Greeks, whether slaves or free—and have all been made to drink into one Spirit." Salvation is a faith issue, and God provides the faith to trust Christ as Savior through the salvation ministry of the Holy Spirit. That is in contrast to the misguided teaching that there are certain tenets of the Christian faith which must be understood before a person can authentically receive Christ as Savior.

Here's what we know for certain regarding the relationship between the Word of God and salvation. Romans 10:17 (see notes) says, "So then faith comes by hearing, and hearing by the word of God." That part is supernatural as well. When folks without Christ are exposed to the Word of God, the convicting power of the Holy Spirit miraculously facilitates their entry into the Body of Christ by the Holy Spirit's baptism as seen in I Corinthians 12:13 (see notes). I really can't tell you how much the convert needed to have understood about the tenets of the faith before salvation; I just depend upon God to sort it all out.

Here's the biggest danger of making salvation about education rather than the supernatural work of the Holy Spirit - the child's salvation experience. Adults everywhere are being told that their childhood experience of trusting Christ as Savior was insufficient because they didn't fully understand what they were doing at the time. I even heard one well-known speaker and Bible commentator declare that "salvation is not a child's proposition." That was in response to a question asked him regarding how much a child needs to understand in order to be saved. Here's the bottom line: Salvation is the supernatural act of God where the Word of God is presented, and the Holy Spirit provides the faith that causes one to accept Jesus Christ as his Savior. That's why it is important to understand verse 16 as "the faith OF Jesus Christ" and verse 20 as "the faith OF the Son of God."

Verse 17 has been deemed ambiguous by many scholars, but when read in the context of verse 15-21, Paul's logic seems quite easy to follow. Verse 17 says, "But if, while we seek to be justified by Christ, we ourselves also are found sinners, is Christ therefore a minister of sin? Certainly not!" First of all, notice in verse 16 what his words are intended to refute when he uses the phrase, "a man is not justified by the works of the law" and again in verse 16, "not by the works of the law" and once again in verse 16, "by the works of the law no flesh shall be justified." If we don't see anything else in that verse, it ought to be that one cannot be justified (made righteous before God) through the works of the law. However, he's replying to Peter in these verses regarding those who were trying to make keeping the law part of the salvation proposition. So...verse 17 is a hypothetical presented to Peter. In essence, he is asking Peter, "We've told these new converts that they are justified by the faith of Christ, but now are we making them guilty again because they don't also keep the law?" He adds, "If that's the case, doesn't that make Christ the minister of sin (i.e. a sinful life without law)?" ...and then the strong negative in Greek to deny this hypothetical "me genoito" (translated "Certainly not!). Verses 18-19 confirm that understanding when Paul says, "For if I build again those things which I destroyed, I make myself a transgressor. For I through the law died to the law that I might live to God." When he says "build again those things which I destroyed," he's talking about a life built on works of the law. He follows with his doctrinal position that he is "dead to the law."

Now, according to verse 20, Paul's righteousness is a product of "Christ lives in me." That is to be contrasted with keeping the law as is evidenced when Paul declares in verse 21, "I do not set aside the grace of God; for if righteousness comes through the law, then Christ died in vain." Look...can Paul be any clearer? Law keeping has nothing to do with righteousness before God. In verse 20 Paul emphasizes his righteousness without the Law of Moses by stating, "I am crucified with Christ." In Colossians 2:14 (see notes), he stated it like this, "having wiped out the handwriting of requirements that was against us, which was contrary to us. And He has taken it out of the way, having nailed it to the cross." Being "crucified with Christ" means accepting that Christ's death on the cross negated the condemnatory effects of the law against us. Paul again said in Romans 8:2, "For the law of the Spirit of life in Christ Jesus has made me free from the law of sin and death."

It's not clear how much of Paul's words in verses 15-21 were stated to Peter directly - perhaps just verses 15-16. Verses 17-21 could just be a greater explanation regarding his remarks to Peter.

Salvation: How much works are involved? (Galatians 3:1-9)

1 O foolish Galatians! Who has bewitched you that you should not obey the truth, before whose eyes Jesus Christ was clearly portrayed among you as crucified?
2 This only I want to learn from you: Did you receive the Spirit by the works of the law, or by the hearing of faith?
3 Are you so foolish? Having begun in the Spirit, are you now being made perfect by the flesh?
4 Have you suffered so many things in vain—if indeed it was in vain?
5 ¶ Therefore He who supplies the Spirit to you and works miracles among you, does He do it by the works of the law, or by the hearing of faith?—
6 just as Abraham “believed God, and it was accounted to him for righteousness.”
7 Therefore know that only those who are of faith are sons of Abraham.
8 And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel to Abraham beforehand, saying, “In you all the nations shall be blessed.”
9 So then those who are of faith are blessed with believing Abraham.

Did Paul just insult their intellect in verse 1 when he says, "O foolish Galatians! Who has bewitched you that you should not obey the truth, before whose eyes Jesus Christ was clearly portrayed among you as crucified?" The adjective "foolish" comes from the Greek, "anoetos" which holds the connotation of not using one's mind to think rationally. The verb "bewitched" is likewise interesting from the Greek, "baskaino," which holds the connotation of practicing magic. That makes Paul's question in verse 1 rather inflammatory, "Who cast a magic spell on y'all to make you think so irrationally?" You must admit, it is frustrating to explain a concept and then be assured that your audience understands it thoroughly - only to find out later that they are confused again. They'd been ambushed by the Judaizers and had fallen off the "grace" wagon. So...let's go over it again in verse 2, "This only I want to learn from you: Did you receive the Spirit by the works of the law, or by the hearing of faith?" In other words, "Did you get saved by works or faith?" There's that word again ("foolish") in verse 3 (anoetos=irrational thinking). "Does it make sense that you were saved by faith, but now staying saved by the law?" Just imagine the reaction of the congregation as this letter is read to them in their public gathering, "Did Paul just tell us that the only way we could arrive at such irrational conclusions would have to be that someone has cast a spell on us to confuse our thinking?" Yup, I think that's what he just said.

Paul questions their progress in the faith in verses 4-5. The suffering these Galatians had endured because of their faith in the finished work of Christ, having rejected the Law as a means of salvation - was that suffering to be offset now as many of them apparently succumbed to the constant barrage of works-based salvation doctrine? Did you originally respond to salvation by faith or not?

So...here's the big question: How much of our salvation in Jesus Christ is dependent on works? Answer: NONE! One more clarification: Once saved, are you kept saved by works? Answer: Absolutely not! And here's a verse that proves it. Even Abraham was saved by faith and not works. Verse 6 is a quotation from Genesis 15:6 (see notes), "And he believed in the LORD, and He accounted it to him for righteousness." Salvation has always been about faith. It never was about keeping the law or being good. Notice two contrasting terms used here - "Spirit" and "flesh." Now notice that "Spirit" is associated here with "faith," and "flesh" here is associated with "law." Paul works very hard in these verses to be very clear that no one is made righteous by the Law (of Moses), nor are they kept righteous by the Law. How some Bible teachers today are able to justify mixing a little Law with their walk as Believers can only be answered one way: They haven't studied the Book of Galatians!

Paul builds upon Abraham's experience of imputed righteousness in verses 7-9. You see, Abraham precedes the Law of Moses; that makes Abraham's position of faith particularly meaningful here. Verse 7 - children of Abraham are such by faith rather than works. Then...a theological bombshell is to be found in verses 8-9 when Paul makes a linkage between God's covenant with Abraham and salvation in Jesus Christ. Let's analyze this. Notice the words of God to Abraham from which Paul draws in Genesis 12:1-3 (see notes), "Now the LORD had said to Abram: 'Get out of your country, From your family And from your father’s house, To a land that I will show you. I will make you a great nation; I will bless you And make your name great; And you shall be a blessing. I will bless those who bless you, And I will curse him who curses you; And in you all the families of the earth shall be blessed.'" Paul quotes exactly the ending of that covenant that God made with Abraham. He develops it further over the next few verses, but let me go ahead and give you the bottom line to Paul's comments. The promise to Abraham, "in you all the families of the earth shall be blessed" is a direct reference to the blessing everyone, including Gentiles, will receive as they accept Jesus Christ as their savior (verse 9). Hey! That's big! Look at the next section of verses to see Paul develop this further.

As I mentioned in the discussion of verse 2:15 (see above), it's important to know the who's who in this passage. The Galatian Gentiles are the "you" in verses 1-7. Paul, as a Jew, is going to be using the "we/our" comparison in the next passage. You must pay close attention to this contrast in order to properly understand the difference between the experience of Jews and Gentiles prior to salvation.

So, who is under this curse? (Galatians 3:10-14)

10 ¶ For as many as are of the works of the law are under the curse; for it is written, “Cursed is everyone who does not continue in all things which are written in the book of the law, to do them.”
11 But that no one is justified by the law in the sight of God is evident, for “the just shall live by faith.”
12 Yet the law is not of faith, but “the man who does them shall live by them.”
13 ¶ Christ has redeemed us from the curse of the law, having become a curse for us (for it is written, “Cursed is everyone who hangs on a tree”),
14 that the blessing of Abraham might come upon the Gentiles in Christ Jesus, that we might receive the promise of the Spirit through faith.

Notice Paul's strong words of verse 10, "For as many as are of the works of the law are under the curse; for it is written, 'Cursed is everyone who does not continue in all things which are written in the book of the law, to do them.'" The law keepers have a curse upon them; he validates that statement by quoting Deuteronomy 27:26 (see notes). That was to be the pledge the people of Israel were to shout out between the mountains (Gerizim and Ebal) when they moved into Canaan. Paul's point is to make them understand the futility of thinking that adding some law keeping to faith could do any good whatsoever. Any shortcoming in one's efforts results in a curse. In verse 11, it's back to Abraham and his position before God when Paul declares, "The just shall live by faith."

The concept of justification by faith is not a doctrine unique to Paul's letter to the Galatians. Notice the following:

Individual salvation has always been a faith proposition. Many people, even today, get very confused about the purpose of the Law of Moses given to the Israelites in the Old Testament. That Law was the legal instrument of the Nation of Israel and was never intended to make people individually worthy or spiritually righteous before God.

We see in verse 12 that Paul is quite adamant about the spiritual condition of those who think keeping the law makes them righteous or keeps them righteous; in fact, they are under a curse instead of being made righteous. Verse 13 makes a point that Christ redeemed us from this curse of the law by quoting from Deuteronomy 21:23 (see notes). So, who exactly was under this "curse of the law" prior to salvation? As a Gentile, prior to salvation, I was certainly not on my way to Heaven, but I had not been subjected to the "curse of the law" as was the Jewish experience. The crucifixion of Christ upon the cross displayed Christ in the proper context of having been cursed according to Jewish law. A death by stoning would not have fulfilled this Old Testament picture contained in the Law of Moses. Only the death of our Savior on a cross could have fulfilled the Old Testament law. Verse 14 then concludes, "that the blessing of Abraham might come upon the Gentiles in Christ Jesus, that we might receive the promise of the Spirit through faith." As you can see, the net result of Jesus' death on the cross is salvation for both Jews and Gentiles.

Ok...now understand the whole process Paul has taken us through so far:

God keeps his promises (Galatians 3:15-29)

15 ¶ Brethren, I speak in the manner of men: Though it is only a man’s covenant, yet if it is confirmed, no one annuls or adds to it.
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.
17 And this I say, that the law, which was four hundred and thirty years later, cannot annul the covenant that was confirmed before by God in Christ, that it should make the promise of no effect.
18 For if the inheritance is of the law, it is no longer of promise; but God gave it to Abraham by promise.
19 ¶ What purpose then does the law serve? It was added because of transgressions, till the Seed should come to whom the promise was made; and it was appointed through angels by the hand of a mediator.
20 Now a mediator does not mediate for one only, but God is one.
21 ¶ Is the law then against the promises of God? Certainly not! For if there had been a law given which could have given life, truly righteousness would have been by the law.
22 But the Scripture has confined all under sin, that the promise by faith in Jesus Christ might be given to those who believe.
23 But before faith came, we were kept under guard by the law, kept for the faith which would afterward be revealed.
24 Therefore the law was our tutor to bring us to Christ, that we might be justified by faith.
25 But after faith has come, we are no longer under a tutor.
26 ¶ For you are all sons of God through faith in Christ Jesus.
27 For as many of you as were baptized into Christ have put on Christ.
28 There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus.
29 And if you are Christ’s, then you are Abraham’s seed, and heirs according to the promise.

Paul shifts gears a little bit in his argument beginning with verse 15. His tone lightens when he says, "Brethren, I speak in the manner of men." Here comes an analogy from everyday life ("after the manner of men"). Let's talk about "covenants." A covenant is a signed ("confirmed") contract ("covenant") between men and cannot be nullified. That's the analogy from everyday life upon which Paul will build in the next few verses. Now for the fine print of the contract (covenant) that God made with Abraham in Genesis - the specification of the word "seed" (singular) rather than "seeds" (plural). Notice the exact wording of verse 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. " Paul makes a distinction between the singular and plural usage of the word "seed" in the promises made to Abraham as follows:

However, the specific verse to which Paul is certainly referring in his comments here is Genesis 22:18 (see notes), "In your seed all the nations of the earth shall be blessed, because you have obeyed My voice." So, while some of the seed references given to Abraham obviously pertain to physical blessings given to the Hebrews themselves, Paul uses a fine point of Hebrew grammar here to extend the promise of spiritual blessings to all of those who trust Jesus Christ as their Savior. In other words, we have salvation today in Christ because of the promise that God made to Abraham. The people through the ages who have been blessed with salvation in Jesus Christ are innumerable, just as Paul points out in verse 16.

Paul emphasizes in verse 17 that the promise was given to Abraham by faith, and the law which came 430 years later cannot change God's mode for obtaining righteousness before God. He restates in different words the same proposition in verse 18 - the Law of Moses does not supersede the grace of Abraham. One might ask then, as in verse 19, "What's the point of the law then?" Answer: It was a temporary measure awaiting it's complete fulfillment by Christ on the cross. It was given to the Jews. Moses was the mediator of that first covenant, but God alone is the mediator of the covenant of salvation by grace (verse 20).

With that established, Paul sees a need to properly place the Law of Moses into our Christian experience. So...first of all, let's see what the law is not in verse 21:

Verse 22, "But the Scripture has confined all under sin, that the promise by faith in Jesus Christ might be given to those who believe." Obviously, no one has been made righteous by keeping the Law of Moses because "all" are "under sin." Verse 23 is applicable to Jews in Paul's day, "But before faith came, we [Jews] were kept under guard by the law, kept for the faith which would afterward be revealed." Incidentally, this is a Jewish-only experience...thus the usage of the pronoun "we" in verse 23 i.e. "we" Jews. Paul's Gentile converts were not "kept under the law." That's the point of this epistle.

Verses 24-26 continue an expansion on this Jewish reality before faith in Christ when Paul explains that, to the Jew, the Law served as one's schoolmaster. However, verse 25 plainly says, that schoolmaster was no longer necessary after one trusts Jesus Christ as Savior. It is critically important to notice the usages of the pronouns "we" and "our" in verses 24-25, a reference to the Jewish experience under the Law of Moses prior to salvation. But then notice verse 26, the reference to the Galatian Gentiles with the statement, "For you are all sons of God through faith in Christ Jesus." Likewise, we see the "you" in verses 27-29. You'll get very confused about the Gentile versus Jewish pre-salvation experience if you don't pay close attention to the usage of the personal pronouns used in chapters 2-4.

Finally, Jews...Gentiles...we're all alike after salvation - saved in one Body of Christ as children of God (verses 26-28). Verse 29 caps it off, "And if you [Gentiles] are Christ’s, then you [Gentiles] are Abraham’s seed, and heirs according to the promise." It's back to Abraham. Even though not necessarily a physical Jew, all who have received Christ as Savior are beneficiaries of the "seed promises" made to Abraham in Genesis, just as the Jews are.

So, let's review: How much of the Law of Moses are Believers required to keep in order to become righteous or stay righteous before God? NONE! ZERO! ZILCH! NAUGHT! GOOSE EGG! ZIPPO! NIL!