Bible Commentaries
Galatians 3

Verses 1-2

FOOLISH ABOUT THE LAW

You foolish Galatians! Who has bewitched you? Before your very eyes Jesus Christ was clearly portrayed as crucified. Galatians 3:1

Some commentators have remarked how the Phillips translation seems appropriate here. It reads "O you dear idiots of Galatia…" The Greek word anaetoi used here can mean "foolish" or "unintelligent."

Paul accuses the Galatians not only of being foolish but of being bewitched. The word for "bewitched" is the Greek verb baskanein. In the classical Mediterranean society this word meant to harm another person through the "evil eye."^(F1)

In the Middle East today the evil eye is still feared by many. One item of jewelry that is extremely popular in Israel is the hamsa (hhamsa). It is a small hand-shaped amulet that particularly appeals to Jewish women and is often seen on a chain around their necks. In folklore the hamsa is supposed to ward off the evil eye. We gather from all this that the Galatians were having a spell cast upon them and they were being led senselessly into bondage – away from their glorious freedom in Christ.

My old seminary professor, Dr. W. W. Adams, used to tell of an experience he had in his younger days. He was once walking in the woods when he heard a terrible commotion. As he drew closer to the noise he saw a squirrel running back and forth senselessly toward something. As the squirrel ran back and forth it was getting closer and closer to a hidden thing while it made louder and louder cries of protests. Dr. Adams was then able to see that the squirrel was intently focused on a very large snake. Apparently, the snake had the squirrel hypnotized or charmed and was no doubt intent upon having the small animal for dinner. Dr. Adams quickly picked up a stick and threw it in the snake's direction. The stick broke the spell and the squirrel scampered away unharmed.

Paul reminds the Galatians how Jesus Christ was so clearly portrayed before them. The Greek word "prographein" has the meaning of being vividly portrayed or placarded publicly. In the ancient world it also had the meaning of an official legal notice.^(F2)

Perhaps this verse helps us understand the life and vigor of early New Testament preaching. Luther remarks about this, declaring it's "As if Paul were to say: 'No artist with all his colors could have pictured Christ to you as vividly as I have pictured him to you by my preaching.'"^(F3) It was almost as if they had seen a dramatic vision of Christ crucified.

"I would like to learn just one thing from you: Did you receive the Spirit by observing the law, or by believing what you heard?" (3:2). The focus here is obviously the receiving of the Spirit. It is clear that in early Christian times the Holy Spirit was received upon conversion and that this receiving was a clearly observable phenomenon.^{i.e., Acts 4); it occurs when one becomes a Christian (cf. Romans 3:14; 8:9). One has the Spirit or he/she is not a Christian. (Utley p. 38). Wiersbe also comments on this saying, "Two spiritual parents are required for a child to be born into God's family: the Spirit of God and the Word of God (John 3:1-8; 1 Peter 1:22-25) (Wiersbe, p. 559).">(F4)} Many centuries have now passed and things are not so immediate or so observable.

Where I grew up, on the border of the states of Arkansas and Missouri, there was a beautiful river. It began many miles away in Missouri from a large clear spring. As the river flowed out of the hills of Missouri it was so lovely and sparkling blue. Unfortunately when it reached the flatlands and swamps of Arkansas its color and clarity began to change. Twenty miles downstream, the river was no longer recognizable. It had turned into a dirty brown from all the mud it had contacted. This river reminds me a lot of church doctrine. It was perfectly clear and beautiful in the early church and now we have muddied it with two thousand years of our ideas and theologies. We must get back to the pure doctrine of the New Testament.

In New Testament days when one became a Christian or "got saved" that person was immediately baptized and received the Holy Spirit, often in an undeniable manifestation. Today, two thousand years later we are prone to have these experiences in two stages. We are first of all "get saved" and then we hopefully receive the Spirit's filling sometime later.^(F5) Sadly, for many Christians the later manifestation may never happen at all.

When they were converted, some of the Galatian Christians had probably not even heard of the Law of Moses or of being justified by it. Fortunately, neither had they heard some of our strange twenty-first century doctrines. The wonderful Holy Spirit just filled them and set their hearts aflame.

Obviously the Galatians didn't need the law to receive the Spirit. They didn't need to become Jewish proselytes either. They didn't need to do anything but just receive salvation and the Holy Spirit by grace and through faith. Should it be any different today? We need to try and un-muddle this important doctrine. Paul says in Romans 8:9, "…If anyone does not have the Spirit of Christ, he does not belong to Christ." We can assuredly say by this that everyone who is truly converted has the Holy Spirit. It is impossible to be converted without it. We now need to refocus on this great doctrine and allow the Holy Spirit that God has given us to break out of the doctrinal prison to which we have assigned him. When that happens we will surely see some of the manifestations of which the Bible speaks.

Verses 3-5

FINISHING UP IN THE FLESH?

Are you so foolish? After beginning by means of the Spirit, are you now trying to finish by means of the flesh? Galatians 3:3

Often, the flesh is mistaken for the Spirit.^(F6) In fact, it is very easy for us to "get in the flesh" even when we are experiencing spiritual things. We must always be on our guard about this. It is obvious here that the Galatian Christians began in the Holy Spirit and ended up in the flesh as they were trying to be made righteous by the law's requirements.

The Galatians were trying to become "good Jews" by their works. The problem is that works never work. We read in Romans 2:28-29, "A man is not a Jew if he is only one outwardly, nor is circumcision merely outward and physical. No, a man is a Jew if he is one inwardly; and circumcision is circumcision of the heart, by the Spirit, not by the written code. Such a man's praise is not from men, but from God." Also, in Philippians 3:3 Paul tells us, "For it is we who are the circumcision, we who worship by the Spirit of God, who glory in Christ Jesus, and who put no confidence in the flesh." Of course, this does not mean that God has given up on the natural Israel. As Paul says in other places, "may it never be!"

Paul knew that moving from Spirit to flesh was a dangerous thing. Many centuries before, the folly of such a thing was played out in the lives of Nadab and Abihu, the sons of Aaron and priests of Israel. These sons were chosen to present the holy offerings of Israel before the Lord. This was a wonderful and blessed position. However, Nadab and Abihu tried presenting some unauthorized offerings on their own. They were offering in the flesh so to speak. The result was an immense disaster as fire came out from the Lord and consumed these two young men on the spot (Leviticus 10:1-2).

"Have you experienced so much in vain – if it really was in vain?" (3:4). The Greek verb used here, epathete first meant to experience something either good or bad, but in time it began to be used almost exclusively for something bad and negative.^(F7) Although we have no reference in scripture, it seems apparent that the new Galatian Christians had already suffered persecution. No doubt, it was persecution from some of the Judaizers, the very same people who instigated the stoning of Paul in that same area (Acts 14:19-20).

"So again I ask, does God give you his Spirit and work miracles among you by the works of the law, or by your believing what you heard?" (3:5). The Holy Spirit does not come upon us because of our works. We cannot "tarry," sweat, and somehow work up to the filling of the Holy Spirit. We cannot earn it by our acts of devotion. It comes by simple faith. Actually, we need to realize that the Holy Spirit comes with the salvation package. It is the gift of God to every believer as we have indicated. As Morris says about this, "the gift of the Holy Spirit is not reserved for those who have made great progress in the Christian faith, but is a gift conferred on every true beginner."^(F8) We only need to receive the Holy Spirit's power and presence by simple faith.

We just need to relax and believe the word of God which says in Acts 2:39, "The promise is for you and your children and for all who are far off – for all whom the Lord our God will call." I remember many years ago, alone in my hotel room, I took this same verse by faith. I said "Lord, this is your word. Now I believe it and I will receive it." Immediately I began to experience in my life the Holy Spirit's fullness and I even began to speak in a new heavenly language that I did not understand, and still do not to this day.

It seems that the present postmodern church is missing the signs and wonders that were so prevalent in early days. It appears that it is mostly the western church that is missing these gifts. They are present with power from on high in many other parts of the world.

My wife and I have a friend who works for long periods at a time in the Far East. He is involved in reaching native people for Christ. He once told us about the methods they use there. They go into the native villages and stop at each house asking about their needs and if they could pray for those needs. When villagers present their needs, such as a very sick child, blindness, lameness and whatever, the ministers pray, and God just works a miracle on the spot. This creates much excitement in the village and the ministers are allowed to share the gospel. Many people come to the faith. Quite often the house where the miracle happened becomes the new church and the ministers then move on to another village.

Verses 6-9

CREDITED RIGHTEOUSNESS

So also Abraham "believed God, and it was credited to him as righteousness." Galatians 3:6

Abraham believed God. It was just that simple. He believed God and God credited him with righteousness. What a great "discovery" our Father Abraham made. Actually it was a revelation straight from God. Here Paul is referring back to Genesis 15:6. Later as he writes his Book of Romans (Ch. 4) he will deal with this subject a greater detail.

This term for "credited," (hashab in the Hebrew and logizomai in the Greek), conveys several other related ideas, such as "to think," "to intend," "to purpose," "to reckon," "to impute" or "to account." In the ancient world the term was often used in bookkeeping and had to do with money being transferred from one account to another.^(F9)

The concept of "credited righteousness" not only implies that a person's sins are forgiven but that the person now has the status of "righteousness." As the Lutheran Scholar, R.C.H. Lenski says, "God's accounting did not make him righteous, it did not change Abraham's person, it changed his status with God."^(F10)

We would surely have to say that the concept of "credited righteousness" is one of the greatest theological breakthroughs of all times.

We must also hasten to add that the belief which brought about this crediting or imputing was not just a belief or faith in general. As Bible scholar, David Brown states, "The meaning plainly is that Abraham believed in the promises which embraced Christ (Genesis 12:3; 15:5), as we believe in Christ himself…faith is merely the instrument that puts us in possession of the blessing gratuitously bestowed."^(F11) Brown also sees the expression "credited" as a divine passive, indicating that God has acted and has done it.

In John 8:56, Jesus replied to the Jewish leaders with these amazing words, "Your father Abraham rejoiced at the thought of seeing my day; he saw it and was glad." Somehow Father Abraham got a glimpse of the Messiah (cf. Genesis 18:16-33; 22:1-18). It seems that true righteousness in the Bible is always connected with the "Righteous One," Jesus the Messiah. So Abraham's faith was essentially the same as New Testament believers today, regardless of the time differential. Abraham was looking forward to the future work of Christ and believers today are looking back upon that work. The object of faith is the same. It was implicit in the promise given to Abraham and it is explicit in the presentation of our gospel today.^(F12) Obviously, the people of old were anxiously awaiting the Messiah.

As we have said, Paul deals at length with credited righteousness in Romans chapter 4. He says, "Now when a man works, his wages are not credited to him as a gift, but as an obligation" (Romans 4:4). When a man labors in the heat of the day, from sunup to sundown, he feels like his salary is owed him. It would be a silly insult for the owner to try to pass it off as a gift. Paul goes on in Romans 4:5 to say, "However, to the man who does not work but trusts God who justifies the wicked, his faith is credited as righteousness." We must realize that Paul's use of "work" here has nothing to do with manual labor but labor towards righteousness. This crediting of righteousness to those who do not work for it can only be seen as a miracle of God.

"Understand, then, that those who have faith are children of Abraham" (3:7). No doubt, the Judaizers had spoken much of Abraham and how circumcision was a sign of the Abrahamic covenant. Thus, to be a child of Abraham was to be circumcised in the flesh and to not be circumcised was to be cut off from the family.^(F13) Not so, says Paul! He will later bring out in Romans 4 that Abraham was credited with righteousness long before he was ever circumcised (Romans 4:11).

Paul claims "Scripture foresaw that God would justify the Gentiles by faith, and announced the gospel in advance to Abraham: 'All nations will be blessed through you.'" (3:8). This verse is a reference to Genesis 12:3; 18:18 and 22:18. We also see God's plan to include the Gentiles in Isaiah 49:6, where God says to his servant Messiah, "…It is too small a thing for you to be my servant to restore the tribes of Jacob and bring back those of Israel I have kept. I will also make you a light for the Gentiles, that you may bring my salvation to the ends of the earth."

On two occasions Abraham saw that his descendants would be more numerous than the stars in the heavens (Genesis 15:5; 22:17). This obviously would not just refer to his natural children, that number only some 13 million today, but to his spiritual children who number into countless millions. All these have been justified by faith and have received imputed righteousness. Thus they are bona fide children of Abraham.

"So those who rely on faith are blessed along with Abraham, the man of faith" (3:9). On one occasion the crowds asked Jesus, "…What must we do to do the works God requires?" Jesus answered them, "…The work of God is this: to believe in the one he has sent." (John 6:28-29).

Verses 10-12

THE CURSE OF LIVING UNDER THE LAW

For all who rely on the works of the law are under a curse, as it is written, "Cursed is everyone who does not continue to do everything written in the Book of the Law." Galatians 3:10

All those who live under the law and all those who are trusting in legalism for their righteous are under a curse. It is not that law itself is bad. In fact, we are told that the law of the Lord is "perfect" (Psalm 19:7). The law is like a perfect mirror that reveals to us our many sins or like an x-ray that probes into our inmost being.

The core problem is that while the law is perfect, we are not. We are not able to keep the perfect demands of the law because we have a sinful nature through Adam. We remember the words of James 2:10, "For whoever keeps the whole law and yet stumbles at just one point is guilty of breaking all of it." With the law it is 100 percent or nothing!

The law itself tells us the consequences of even one tiny failure in keeping the law. Paul is citing Deuteronomy 27:26, which says plainly, "'Cursed is the man who does not uphold the words of this law by carrying them out.' Then all the people shall say, 'Amen!'"

In all human history there was only one person who kept the law perfectly. That person was Jesus. Hebrews 4:15 says of him, "…we have one who has been tempted in every way, just as we are – yet was without sin."

"Clearly no one who relies on the law is justified before God, because 'the righteous will live by faith'" (3:11). Here Paul has reference to Habakkuk 2:4, which says the same thing, "… the righteous will live by his faith." (cf. Romans 1:17; Hebrews 10:38). The great truth of scripture is that we are justified by our simple faith in Jesus who did a perfect job of keeping the law. It is by faith in him that we are declared righteous. The New Testament in Hebrews 11:6 goes on to say, "And without faith it is impossible to please God…" We must remember though that faith is a gift and not a work.^(F14)

"The law is not based on faith; on the contrary, it says, 'The person who does these things will live by them" (3:12). This quote is from Leviticus 18:5. The law is based on achievement and not upon faith. However, the law is certainly not contrary to faith. If it were so God would be denying his very nature.^(F15) Because of the weakness of the flesh no one can ever be successful in keeping the law. So far as salvation by the law goes, it is a dead-end street.

Verses 13-14

CHRIST BECAME A CURSE FOR US

Christ redeemed us from the curse of the law by becoming a curse for us, for it is written, "Cursed is everyone who is hung on a pole." Galatians 3:13

The popular web commentator, David Guzik, remarks here that while "Galatians 3:10-12 is the bad news; now Paul begins to explain the good news."^(F16) The good news is that we are redeemed from the curse of the law. The good news is that Jesus took our place on the cross and became a curse for us.

Barnes says of this verse, "There is scarcely any passage in the New Testament on which it is more important to have correct views than this; and scarcely any one on which more erroneous opinions have been entertained."^(F17) We need to get is straight here, for this concerns our atonement, reconciliation, redemption and salvation. We would look hard to find a passage that is more central to the gospel of our salvation.

We should note that the Jewish people did not crucify criminals, but rather they stoned them to death. However, after the criminal was stoned, that one was often hung on a tree to publicly display his cursed condition and rejection by God (Deuteronomy 21:22-23). Before the sun went down the criminal was removed from the tree and buried. How interesting that Christ was also hung on a tree, or a cross (Acts 5:30; 1 Peter 2:24). He became our curse and he was also buried before sundown as required.^(F18)

It is said in Isaiah 53:12 that he "…was numbered with the transgressors. For he bore the sin of many, and made intercession for the transgressors." As 2 Corinthians 5:21 says, "God made him who had no sin to be sin for us, so that in him we might become the righteousness of God." As Luther said, "By faith Christ changes places with us. He gets our sins, we get his holiness."^(F19) Because Jesus became a curse for us, the Father in heaven was no longer able to look upon him and had to turn his face away (Matthew 27:46).

Jesus not only became a curse for us, taking the shame and death of that curse, he also became our redemption, or exegorasen in the Greek. This word contains the idea of a ransom price or the price of buying someone back from slavery (1 Peter 1:18-19; Matthew 20:28; Revelation 5:9).^(F20) Clearly, the ransom price is the precious blood of Jesus.

In recent years we have seen a repeat of the acts of the Barbary Pirates back in the days of US President Thomas Jefferson. Only today, our pirates range out from the coasts of lawless Somalia. Giant cargo ships have been captured along with their occupants and all has been held for ransom. It is a dangerous business and some have been killed in the process. In 2009 Somali pirates seized the US ship, the Maersk Alabama with its crew and Captain, Richard Phillips. They were attempting to hold this ship and its crew for ransom. However, this act of piracy had a happy ending for these captives as the US Navy Seals were able to rescue the ship with its crew. What a joyous picture of redemption!

All through the centuries hapless people have been captured and held for ransom. Numerous captives as well as slaves have been redeemed and set free. This captivity is only a pale shadow of the spiritual captivity that has befallen all of us because of our sin. The devil, our captor, will not set us free. Only Jesus can do that with the ransom price of his precious blood. The good news of all the ages is that he has done so and we are now free if we can believe and accept his great redemptive work.

"He redeemed us in order that the blessing given to Abraham might come to the Gentiles through Christ Jesus, so that by faith we might receive the promise of the Spirit" (3:14). By God's grace the Gentiles can now be redeemed and grafted into the old olive tree of Israel (Romans 11:17). By simple faith we can now receive this redemption and salvation. By simple faith we can also be filled with the Holy Spirit just as those Jews did on the day of Pentecost long ago (Acts 2:38; Joel 2:28-29).

Verses 15-18

COVENANT AND PROMISE

Brothers and sisters, 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. Galatians 3:15

This verse at first seems to present a problem. The word used here for "covenant" is generally used for "will" in the New Testament.

However, Stott feels Paul's usage of the word "covenant" (diatheke), may have reference to the ancient Greek covenant which could not be revoked or modified. Also, he sees that while the word was used in the Greek Septuagint for "covenant," it was used in the Classical Greek and Greek Papyri for "will." The two ideas are somehow linked together.^{Diatheke in Greek generally signifies 'disposition of property by will, testament...'" (Morris p. 109).">(F21)} Both Strongs and NAS Concordances show the word as being used for both "covenant" and "will." Perhaps the idea expressed here is more like a "covenant-will."

In any case, once a covenant or will is made it cannot be set aside by others. Luther marvels about this saying, "Why is it that man's last will is scrupulously respected and not God's testament?"^(F22) While we do take great pains to guard family wills, we do not seem to take the same care to guard God's will.

"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" (3:16). This verse also presents us with a problem, and at first examination it seems to be a rather serious one. While the argument in English seems to be a real "clincher," the ancient biblical languages do not bear out our initial enthusiasm. Paul is correct in saying that "seed" is used in the singular, both in the ancient Hebrew and in the Greek. However, with a little examination we find that "seed" is often used in the singular when in fact it has reference to many people. Even in the case of Hagar in Genesis 16:10, the Hebrew singular "seed" is used to indicate a large group of her descendants.

So, to the modern and postmodern ear this argument of Paul falls really flat, though obviously it did not fall flat to the ancient ear. If the argument did not have weight Paul would not have dared use it before his vicious Judaizing enemies. After all, they were probably highly qualified in both the Hebrew and Greek languages. If the argument had been at all faulty they would have laughed in Paul's face and it would have only added weight to all their other accusations against him.

The concept of "the seed" is an old one going back to Geneses 3:15. In this passage the "seed" of the woman is mentioned as overcoming Satan's seed. The "seed" is again in the singular and has reference to the coming Messiah. This verse is often called the Protoevangelium, or the first proclamation of the gospel in the Bible.

We must remember that Paul was trained as a Jewish Rabbi. He was no doubt an expert in the Jewish method of argument. His argument regarding the "seed" being the Messiah was obviously satisfying to the Jews, even to the Judaizers. It was not unusual for the Rabbis to construct a whole theology on a single word in the Bible.^(F23)

While seed (singular) could be used even in a nationalistic sense including all the physical descendants of Abraham or the Jewish people, seed could also be used in a specific singular sense as we see here. The Rabbis even sometimes used this sense in speaking of individuals like David or Solomon. Paul's usage here in referring to a single individual, the Messiah, is much like the rabbinic method. His use of "seed" negates any reference to Israel and restricts the reference to Christ.^(F24) We must realize that the ancients possessed understanding about this mystery that has somehow escaped us over the two thousand years. It appears to be God's method to restrict the usage of "seed" as the centuries rolled on. First it would mean all of Abraham's heirs, then the lines of Isaac and Jacob. Afterward it would mean the holy remnant and at last it would mean only the Messiah.^(F25)

"What I mean is this: The law, introduced 430 years later, does not set aside the covenant previously established by God and thus do away with the promise" (3:17). In this section we realize that Paul is looking over hundreds and even thousands of years of what we might call "holy history" or "salvation history." We can thank God as Christians that we are now a part of such an ancient heritage.

We see from scripture that the covenant God established with Abraham was a one-sided covenant (Genesis 12:1-3; Genesis 15:9-21). When the covenant was "cut" or made, Abraham was actually in a deep sleep (Genesis 15:12). God made the covenant alone. We see later that the covenant was made forever (Genesis 17:7-8). It included particularly the whole land of Canaan, the nationhood, the blessings and many other things. There were no "ifs" or conditions in this covenant like there were in the covenant later made with Moses in Deuteronomy 28:1ff^(F26)

As Morris says, "God established his covenant with Abraham in an irrevocable manner, so it can never be annulled or added to."^(F27) Many nations today do not understand the veracity of this ancient covenant, particularly regarding all the land of Israel being given forever to Abraham's seed through Isaac or the Jews. The land is specifically not given in any sense to Ishmael and the Arab people (Genesis 17:20-21). This is the crux of the many Middle East problems and wars in modern times. God is not unfair. After all, he gave five million square miles in the Middle East to Ishmael (compared with the meager eight thousands miles in Israel) and he also gave Ishmael over sixty percent of the world's oil riches.

Clearly the law which came almost half a millennium later could have no effect on this original covenant with Abraham and his seed. As Stott says here, "the conclusion to which Paul is leading is that the Christian religion is the religion of Abraham and not Moses, of promise and not law. And that Christians are enjoying today the promise which God made to Abraham centuries ago."^(F28)

"For if the inheritance depends on the law, then it no longer depends on a promise; but God in his grace gave it to Abraham through a promise" (3:18). "The Greek word kecharistai emphasizes both that it is a free gift (a gift of charis, 'grace') and that it has been given for good (the perfect tense)."^(F29) What can be added or taken away from that?

Verses 19-22

WHY WAS THE LAW GIVEN?

Why, then, was the law given at all? It was added because of transgressions until the Seed to whom the promise referred had come. The law was given through angels and entrusted to a mediator. Galatians 3:19

It is clear from scripture that the law had many purposes. It was no doubt put into effect to guard and preserve the human race until the Redeemer or chosen Seed could come. Thus the law had a restraining effect upon humanity. In 2 Timothy 3:16, Paul speaks concerning the law and the rest of the Old Testament, "All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness…."

As we have said before, the law is like a mirror or an x-ray, in that it reveals sin and calls sin for what it is (Romans 3:20). The law is similar to our traffic laws today. When we break one of them there is reason enough to charge us with a crime. Where there is no law there is no crime or punishment (Romans 4:15; 5:13). We could also say that the law actually provokes sin or even brings it to the surface. The law also makes people guilty of sin and brings condemnation. The medical missionary Andrew Jukes once remarked, "Satan would have us to prove ourselves holy by the law, which God gave to prove us sinners."^(F30)

Martin Luther gives us some insights regarding the law. He says, "The law is the hammer of death, the thunder of hell, and the lightning of God's wrath to bring down the proud and shameless hypocrites…Accordingly, the proper use and function of the law is to threaten until the conscience is scared stiff" He also says that the law is good for something and just because money does not justify us we would not go so far as to say that money is good for nothing.^(F31)

We are also told in this verse that, "The law was put into effect through angels by a mediator." We read about the mediation of angels in Deuteronomy 33:2, Acts 7:53 and Hebrews 2:2. It is clear from scripture that angels have a part in the redemption process. They have charge over the redeemed to guard, keep and help them (Psalm 91:11-12). It is clear in several scriptures (1 Corinthians 4:9; 1 Corinthians 11:10; 1 Peter 1:12) that angels are greatly interested in the redemptive process and closely watch what is going on with humanity.^(F32)

In this verse we realize that the angels served as the mediators of the Old Covenant. God gave the law through angels and through Moses. Thus the law came to Israel sort of second or third hand. Why so many mediators? Luther remarks about this saying, "What do you suppose would have happened if the law had been given without a mediator and the people had been denied the services of a go-between? The people would have perished."^(F33)

"A mediator, however, implies more than one party; but God is one" (3:20). Through the ages this verse has been a troublesome one. James Montgomery Boice, Presbyterian pastor and theologian, calls it "probably the most obscure verse in Galatians, if not the entire New Testament."^(F34) The Dutch theologian Herman Ridderbos who specialized in New Testament theology felt that even the approximate meaning of this verse is unknown and he stated that there were at least 430 interpretations of it.^(F35)

We can try our hand at giving some kind of interpretation (perhaps number 431) but we do so with a great deal of fear and trembling. Obviously, God did not make use of a mediator when he made the covenant with Abraham. He made it directly because God is one and he does not need a mediator if he so chooses. As Christians we do not have the mediation of Moses or of angels but we have the direct mediation of God himself in the form of his Son Jesus as is said in 1 Timothy 2:5, "For there is one God and one mediator between God and men, the man Christ Jesus…."

"Is the law, therefore, opposed to the promises of God? Absolutely not! For if a law had been given that could impart life, then righteousness would certainly have come by the law" (3:21). The law is not opposed to the promises of God. In many ways it supports and even verifies the promises. We read that the law is holy, righteous and good (Romans 7:12). We might clarify though that the law is good if one uses it properly (1 Timothy 1:8). We read in another place that the law is perfect, converting or reviving the soul (Psalm 19:7). Yet, the law could not make people perfect (Hebrews 10:1) because of the fallen nature of humanity. As we have already said, the law points out sin in our lives so we are compelled to run to Christ for forgiveness (Romans 7:7-12). Luther recounts the proverb that hunger is the best cook. The law serves the purpose of making our smitten consciences hungry for Christ so we run to him and we are satisfied.^(F36)

"But Scripture has locked up everything under the control of sin, so that what was promised, being given through faith in Jesus Christ, might be given to those who believe" (3:22). There are numerous Old Testament passages illustrating that humans are utterly sinful and that they are shut up or imprisoned because of their sin. A few of these verses are Jeremiah 17:9; Isaiah 1:5-6; 61:1; Psalm 142:7; and Zechariah 9:11-12.^(F37)

As we have said before, many today think they are free. But the fact is that they are in chains to sin, to sinful habits, addictions, and thoughts. Those who turn to Christ and believe in him are set free and their chains are broken. These come to know the truth and the truth sets them free. Jesus says, "I tell you the truth, everyone who sins is a slave to sin. Now a slave has no permanent place in the family, but a son belongs to it forever. So if the Son sets you free, you will be free indeed" (John 8:34-36).

Verses 23-25

THE LAW LEADS US TO CHRIST

Before the coming of this faith, we were held in custody under the law, locked up until the faith that was to come would be revealed. Galatians 3:23

As Bob Utley of East Texas Baptist University says, "humans were put in protective custody until the Messiah came."^(F38) We were protected, guarded, guided and instructed by the law lest we should be utterly destroyed by evil. It is obvious also that the Law of God became the basis and foundation for civil law which also protects and instructs us.^(F39) The Greek word for "held" or "kept" is efrouroumetha. It is in the imperfect tense and thereby indicates that the law has a continuing activity of guarding those who are not believers in Christ even to this day.^(F40)

"So the law was our guardian until Christ came that we might be justified by faith" (3:24). The Greek word used here is paidagogos. Unfortunately, in earlier times this word was translated as "schoolmaster," but this was never the case. The word has reference to a trusted and respected household slave who was placed in charge of young children. This slave looked out for their moral welfare but he also had the task of taking children to and from school.^(F41) The paidagogos was the one who conducted the children to the teacher. What a true picture of the law which conducts us to Jesus that we may be truly taught.

"Now that this faith has come, we are no longer under a guardian" (3:25). We see a picture of this truth in the fact that Moses, the lawgiver, was not allowed to enter into the land of Canaan.^(F42) He literally brought Israel to the borders of the land but at that point Joshua, whose name means "God is salvation," took the people on into the land and conquered it. Jesus (Iesous) is simply the Greek form of Joshua.

Verses 26-29

CHILDREN OF GOD

So in Christ Jesus you are all children of God through faith, for all of you who were baptized into Christ have clothed yourselves with Christ. Galatians 3:26-27

The fact that we are now sons or mature children of God may be a reference to the Roman rite where a boy traded in his childhood toga for an adult one. It could also be a reference to the Jewish rite of manhood.^(F43) The idea is that of coming of age spiritually. No longer are we under the supervision of the padiagogus but we are now sons and daughters of God by grace and faith in the saving work of Christ.

Now Paul gives us the picture of our being baptized into Christ or clothing ourselves with Christ. Baptism is an old picture and was used among the Jews for ritual purification. The word itself means to dip or immerse in water. We see the practice being used among the Dead Sea Sect at Qumran and also with John the Baptist and Jesus. It is likely that the "proselyte baptism" practiced among the Jews formed the background for the later Christian baptism.^(F44)

Some Christian groups have looked upon baptism as actually being a part of the salvation process. Although baptism is extremely important, we must not look upon the act as being a work of salvation itself. When we do so, we have created for ourselves a theological train wreck. We have driven our theological bus off the cliff so to speak.

Spiritually speaking we could say that baptism is very much like circumcision. It is a sign and profession of a dramatic change and of a new identification in our lives. It is a putting aside of the flesh. It would have been self-defeating for Paul to have used baptism as anything but a sign to these Galatian Christians. Actually, such a thing would have played right into the hands of the Judaizers who were requiring the act of fleshly circumcision for entrance into Christianity.

Stott remarks about baptism saying, "This cannot possibly mean that the act of baptism itself unites a person to Christ…This whole epistle is devoted to the theme that we are justified through faith, not circumcision. It is inconceivable that Paul should now substitute baptism for circumcision and teach that we are in Christ by baptism."^(F45)

Utley points out that the primary command behind the act of baptism is that we repent of our sins or turn from them. He sees repentance as the spiritual key and he sees baptism as just the outward expression of the spiritual change in the person. He also cautions us regarding "sacramental mechanicalism" that would remove us from the realm of faith and grace alone.^(F46)

When we reflect further on baptism we realize that the act itself could in no way bring about a union with Christ. After all, he is actually talking about baptism in Christ and not just baptism in water. Baptism apart from genuine repentance and faith could not in any way make us Christians. If people are not first joined with Christ "they could be dunked a thousand times into water, and it would make no eternal difference."^(F47)

"There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus" (3:28). When we are baptized into Christ and become one in him it brings about a drastic change in our relationships or rather in our perception of these relationships. There are no longer divisions of Jew and Greek, slave and free or male and female. We must point out that these divisions are still there. "When we say that Christ has abolished these distinctions, we mean not that they do not exist, but that they do not matter."^(F48) We can think of the social chaos that would have resulted if all the slaves would have been instantly freed. Possibly 20-30 percent of the Roman populace was made up of slaves.

In the ancient world women were often despised or kept in a very lowly position. This was true to some degree even in Judaism. In Jesus' day the Pharisee would pray every morning, "I thank Thee, God, that I am a Jew, not a Gentile; a man, not a woman; and a freeman, and not a slave."^(F49) Jesus did not immediately change the status of slaves or of women but he changed the way they were looked upon. Many of the leading characters of the New Testament were women and even some were slaves. All were able to celebrate the Love Feast together with no class distinction standing in the way.

Obviously, slaves, men and women have different functions in life so they remain different. We cannot ascribe to the unisex mode that is so much a part of the thinking in this evil age. There is a real difference in the roles of men and women and in their physical makeup. This is obvious for all to see and understand. However, there is no difference in their standing with God.

"If you belong to Christ, then you are Abraham's seed, and heirs according to the promise" (3:29). Paul ends this chapter by coming back to the important subject of Abraham's seed. As we have said earlier Abraham's seed is seen as singular, meaning Christ. It is as if the seed contracts until it ends up being Christ alone. Then the seed becomes larger to include all those who come to Christ by grace and through faith. Today as Christians we are Abraham's seed but we are only his seed as we are in Christ, who is himself the true seed of God. Not all of national Israel is truly spiritual Israel as we have seen and not all the church is the spiritual seed of Abraham. It is only those who are seed according to promise – those who have accepted Jesus by grace and through faith.