“So then, the law was our guardian until Christ came, in order that we might be justified by faith. But now that faith has come, we are no longer under a guardian” (Galatians 3:24 ESV).

An earlier portion of Galatians chapter three revealed an important objective of the Old Testament Law: “It was given to show that the wrong things people do are against God’s will” (Galatians 3:19 NCV). Galatians 3:24 now identifies another important function of the Law: “…the law was our tutor to bring us to Christ, that we might be justified by faith.”

With this in mind, we can say that the Law teaches what is right as well as what is wrong. For instance, let’s consider the first three of the Ten Commandments from Exodus 20:1-17. The first (“You shall have no other gods before Me”) teaches that its right to give God the primary position of respect and honor in every area of life.

The next is this: “You shall not make for yourself a carved image—any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth” (Exodus 20:4). From this, we learn that its right to accept God as He has revealed Himself within the Scriptures and not how we might fashion Him to be.

Following this, we read, “You shall not take the name of the Lord your God in vain…” (Exodus 20:7). Unlike those who use God’s name in a frivolous manner (as in “ohmigod” or other, similar expressions), this tells us that its right to treat God’s name with reverence.

These examples (and others like them from the Old Testament Law) teach us important lessons about God’s holiness. Since human beings often fail to do what is holy and right, the Law thus demonstrates our need for a Savior- or as Galatians 3:24 tells us, “…the law was our schoolmaster to bring us unto Christ…” (KJV).

One source concludes this thought with a look at the original language of this passage…

“The Greek term means ‘custodian’ or a person who attends a child. In Greek households a faithful servant was given the responsibility of taking care of a boy from childhood to puberty. The servant kept him from both physical and moral evil, and went with him to his amusements and to school. Paul used the word to say that the law functioned as a child-custodian. The law acted as an outward check on desires, thus making the consciousness of sin more acute. And since none of us is able to deal with sin by ourselves, the law guides us to Christ, our only Rescuer and Savior.” ₍₁₎

(1) Radmacher, E. D., Allen, R. B., & House, H. W. (1999). Nelson’s new illustrated Bible commentary (p. 1522). Nashville: T. Nelson Publishers.

“Before this faith came, we were confined under the law, imprisoned until the coming faith was revealed. The law, then, was our guardian until Christ, so that we could be justified by faith” (Galatians 3:23-24 HCSB).

The first five books of the Bible are known as the Pentateuch, the Law, or the Torah. The word Pentateuch means “five volumes” and it comprises the Biblical books of Moses: Genesis, Exodus, Leviticus, Deuteronomy, and Numbers. For the purpose of our discussion here in Galatians chapter three, we should recognize that there are three aspects to the Old Testament Law. Those aspects are represented by the civil, ceremonial, and moral components of the Mosaic Law.

The civil law defined lawful and unlawful activities and various types of contractual arrangements for the people of Old Testament Israel. The ceremonial law prescribed the manner in which an individual could approach God under the Old Covenant sacrificial system. The moral law explained the difference between right and wrong.

Unlike the false teachers who had entered the Galatian churches, the New Testament books of Romans and Colossians tell us that the ceremonial aspects of the Old Testament law were fulfilled in Christ….

“For Christ has already accomplished the purpose for which the law was given. As a result, all who believe in him are made right with God” (Romans 10:4 NLT).

“So don’t let anyone condemn you for what you eat or drink, or for not celebrating certain holy days or new moon ceremonies or Sabbaths. For these rules are only shadows of the reality yet to come. And Christ himself is that reality” (Colossians 2:16-17 NLV).

While these New Testament Scriptures tell us that we are no longer under the ceremonial requirements of the Old Testament Law, we still maintain a moral obligation to honor God in our personal behavior. Since the Law provides us with the knowledge of sin (Romans 3:20), the moral principles found there are just as valid today as they were when they were originally written.

One Biblical scholar explains how these realities should inform our thinking in regard to these aspects of the Old Testament Law…

“A ‘guardian’ was a slave responsible for a child’s training, especially for pointing out and punishing misbehavior (see 4:1, 2). Like a guardian, the law pointed out sin and punished it. Another important function of guardians was to separate and protect the child from the influence of outsiders. The law functioned in a similar way to separate Israel from the Gentiles. That function of the ceremonial law has also ended.” ₍₁₎

Portions of this study originally appeared here

(1) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (pp. 2079–2080). Orlando, FL: Reformation Trust.

“But the scripture imprisoned everything and everyone under sin so that the promise could be given — because of the faithfulness of Jesus Christ — to those who believe. Now before faith came we were held in custody under the law, being kept as prisoners until the coming faith would be revealed” (Galatians 3:22-23 NET).

In addition to what we read in the Biblical books of the Law, the wisdom literature of the Old Testament also acknowledges the reality of human sinfulness…

“Who can say, ‘I have kept my heart pure; I am clean and without sin'” (Proverbs 20:9 NIV)

“Indeed, there is no one on earth who is righteous, no one who does what is right and never sins” (Ecclesiastes 7:20 NIV).

“If you, LORD, kept a record of sins, Lord, who could stand?” (Psalms 130:3 NIV).

As uncomfortable as it may be to acknowledge this, Paul the Apostle referenced a number of similar Old Testament quotes in the New Testament book of Romans…

“As it is written: ‘There is no one righteous, not even one; there is no one who understands; there is no one who seeks God. All have turned away, they have together become worthless; there is no one who does good, not even one.’ ‘Their throats are open graves; their tongues practice deceit.’ ‘The poison of vipers is on their lips.’ ‘Their mouths are full of cursing and bitterness.’ ‘Their feet are swift to shed blood; ruin and misery mark their ways, and the way of peace they do not know.’ ‘There is no fear of God before their eyes.’ ₍₁₎

Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be silenced and the whole world held accountable to God. Therefore no one will be declared righteous in God’s sight by the works of the law; rather, through the law we become conscious of our sin” (Romans 3:10-20 NIV).

We can summarize the relationship between faith and the Law with the following question and answer…

“But if the Law is not opposed to the promises, if there is no conflict between them, how can their harmony be demonstrated? By recognizing that while the Law could not justify or give life, it did prepare the way for the gospel. What part then did Law play in this respect? It declared the whole world… a prisoner of sin…

When people recognize this and give up attempts to please God by their own works, the way is prepared for them to receive the promise of salvation through faith in Jesus Christ.” ₍₂₎

(1) See Psalms 14:1-3, Psalm 33:1, Psalm 5:9, Psalm 140:3, Psalm 10:7, Isaiah 59:7-8, Psalm 36:1

(2) John F. Walvoord and Roy B. Zuck, Bible Knowledge Commentary [p.599]

“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. But the Scripture has confined all under sin, that the promise by faith in Jesus Christ might be given to those who believe” (Galatians 3:21-22).

One function of the Old Testament Law was vividly illustrated by a commentator who observed that the Law is much like a mirror. While a mirror might reveal the need to clean your face, you do not wash your face with a mirror- you need soap for that. ₍₁₎ In this analogy, the Old Testament Law is the “mirror” that reveals our sinfulness before God. The “soap” is “…the blood of Jesus, his Son, (that) cleanses us from every sin” (1 John 1:7 CSB).

But what does it mean to have “faith in Jesus Christ” as we read here in Galatians 3:22? Well, the Biblical book of Hebrews answers that question in the following manner…

“What is faith? It is the confident assurance that something we want is going to happen. It is the certainty that what we hope for is waiting for us, even though we cannot see it up ahead. Men of God in days of old were famous for their faith. By faith– by believing God– we know that the world and the stars– in fact, all things– were made at God’s command; and that they were all made from things that can’t be seen” (Hebrews 11:1-3 TLB).

However, “faith” should never be confused with “blind faith” or faith that has no basis in reality. Genuine Biblical faith involves the belief in a God who has proven Himself within the Scriptures and the lives of those who sincerely follow Him. Former homicide detective and Christian case-maker J, Warner Wallace addresses this difference with the following explanation…

“Blind Faith: Believing in something WITHOUT any evidence. We hold a blind faith when we accept something even though there is no evidence to support our beliefs. We don’t search for ANY evidence that either supports or refutes what we are determined to believe.

Reasonable Faith: Believing in something BECAUSE of the evidence. We hold a reasonable faith when we believe in something because it is the most reasonable conclusion from the evidence that exists

The Bible repeatedly makes evidential claims. It offers eyewitness accounts of historical events that can be verified archeologically, prophetically and even scientifically. We, as Christians are called to hold a reasonable faith that is grounded in this way.” ₍₂₎

(1) Warren W. Wiersbe, The Bible Exposition Commentary, 1:703. Quoted in Constable, Thomas. DD. Notes on Galatians 2017 Edition. Copyright © 2017 Thomas L. Constable. https://www.planobiblechapel.org/tcon/notes/html/nt/galatians/galatians.htm#_edn183

(2) J. Warner Wallace, Is the Christian Faith Evidentially Reasonable? https://coldcasechristianity.com/writings/is-the-christian-faith-evidentially-reasonable/

“Why then was the law given? It was added because of transgressions until the Seed to whom the promise was made would come. The law was put into effect through angels by means of a mediator. Now a mediator is not for just one person, but God is one” (Galatians 3:19-20 HCSB).

Galatians 3:20 illustrates the difference between salvation by grace through faith (as revealed through God’s covenant with Abraham) and the works of the Law by examining the way these covenants were enacted. The first covenant found its origin in God’s direct interaction with Abraham as detailed in Genesis chapter fifteen. The second involved a form of mediation between one party (God) and another (the nation of Israel).

To appreciate these differences, it helps to understand the role of a mediator. We can start by defining a mediator as someone who arbitrates the conflicts that exist between two groups or individuals and works to reconcile them. With this in mind, let’s consider the mediators who were involved in establishing the Old Testament Law.

The nation of Israel was the first party to this agreement. Israel was represented by Moses who served on behalf of the nation as a whole. Moses explained his role in this process when he said, “I stood between the Lord and you at that time, to declare to you the word of the Lord; for you were afraid because of the fire, and you did not go up the mountain…” (Deuteronomy 5:5).

The other party (and the initiator of this covenant) was God. He was represented by His angelic messengers in delivering the Old Testament Law to Moses. While the Biblical book of Exodus does not mention the presence of these angelic beings in its record of this event, ₍₁₎ we know from other portions of Scripture that they had some sort of involvement in this process.

For example, Acts 7:38 tells us, “Moses was with our ancestors, the assembly of God’s people in the wilderness, when the angel spoke to him at Mount Sinai. And there Moses received life-giving words to pass on to us” (NLT). Acts 7:53 later goes on to say, “You deliberately disobeyed God’s law, even though you received it from the hands of angels” (NLT).

So the presence of these mediators implies a degree of separation between the parties. On the other hand, there were no mediators involved in God’s covenant with Abraham and his descendant who is Christ. Thus, to borrow the words of Hebrews 7:22, “This makes Jesus the guarantor of a better covenant” (ESV). ₍₂₎

(1) See Exodus chapters 19-34

(2) See Hebrews 7:19-8:13

“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. Now a mediator does not mediate for one only, but God is one” (Galatians 3:19-20).

The ceremonial portion of the Old Testament Law prescribed the manner in which an individual could approach God under the Old Covenant sacrificial system. But if the Law did not represent the ultimate way to salvation, then what purpose did it serve? That is the question that Paul the Apostle will begin to address starting here in Galatians 3:19: “What, then, is the purpose of the laws given to Moses? They were added to identify what wrongdoing is” (GW).

Many translations of this passage use the word transgressions to describe the particular form of sin that is illuminated by the Law. Although the word “transgression” seems to have fallen out of common use, it represents a key Biblical concept that is important to know and understand. You see, this word refers to a deliberate or intentional act of wrongdoing. In other words, a transgression occurs whenever someone consciously, knowingly, or willfully commits a misdeed.

To put it another way, this word describes the actions of a person who has deliberately crossed a line and purposely violated a law. One commentary offers a further definition of this word in the context of Galatians 3:19-20…

“Transgressions (Gr parabasis) mean a step beyond a fixed limit into forbidden territory. It is a willful act of violating an explicit law, overstepping what is right into the realm of what is wrong. The law was added much later to make men conscious of the existence and the extent of sin (Rom 3:19; 5:20). The law was added to reveal sin, not remove it. To show men the need of righteousness, not to be a means of securing righteousness.” ₍₁₎

With these things in mind, we can say that the Law functions as a benchmark that identifies moral and immoral behavior. That would include sins of omission (or those instances where we have failed to do what is right) as well as transgressions (those instances where we have knowingly, intentionally, and deliberately done something wrong).

Thus the Law serves an important purpose- it exposes us to the inappropriate attitudes that exist within our lives and directs us to the Savior who can effect real change in our thoughts, motivations, and behaviors.

(1) Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2387). Nashville: Thomas Nelson.

“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. For if the inheritance is of the law, it is no longer of promise; but God gave it to Abraham by promise” (Galatians 3:17-18).

For the Jewish people of first-century Israel, the act of becoming a Christian meant more than simply accepting Jesus as the Messiah. It meant giving up their attempts to find acceptance with God by keeping the Old Testament Law. It meant accepting Jesus’ substitutionary death on the cross as the sole basis of their justification. It also meant leaving centuries of cultural and spiritual tradition behind to find salvation by grace through faith in Christ alone.

Its difficult to understate the revolutionary nature of that first-century gospel message, and this helps explain why Paul the Apostle has spent so much time discussing the relationship between the Old Covenant and the New Covenant here in Galatians chapter three. One key point in Paul’s argument was the Law did not annul God’s righteousness-by-faith covenant with Abraham: “The law, which came 430 years later, does not revoke a covenant that was previously ratified by God and cancel the promise” (HCSB).

You see, any attempt to find acceptance with God through the works of the Law meant that Jesus’ sacrificial death was insufficient. It also meant that Jesus made a mistake when He said on the cross, “It is finished” (John 19:30). In the words of one commentator, “Works added to faith would annul the entire covenant since any dependence upon works means that it is necessary to abandon faith. That means that any sinner who claims to be saved on the basis of works plus faith is still a lost sinner.”

This same commentator also went on to make an important point…

“The Judaizers not only attempted to retain the Mosaic institutions for the Jews, but tried to impose them upon the Gentiles, to whom that law was never given. This was what Paul was fighting. Paul’s argument therefore is as follows. If a covenant once in force cannot be changed or rendered void by any subsequent action, God’s covenant with Abraham cannot be changed or rendered void by the subsequent law. If this principle holds good in a human covenant, much more is it true when God makes the covenant, since God is more certainly true to His promise than man.” ₍₁₎

(1) Kenneth S. Wuest, Word Studies in the Greek New Testament (3:17) Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

“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. 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” (Galatians 3:15-16).

To help explain the concept of salvation by grace through faith in Christ, Paul the Apostle turned to an illustration from everyday life here in Galatians 3:15-16. The instrument chosen for that illustration was a contract or a “covenant” as we read in the Scripture quoted above. This should serve as a familiar analogy that needs no special explanation for modern-day readers of this passage.

For example, we see this concept in action whenever a person or company negotiates an agreement to provide goods or services. Once those negotiations are complete, the parties will often sign a contract to formalize their arrangement. The “covenant” mentioned within these verses was like a modern-day contract in that it involved a legally binding promise between two groups or individuals. And just as the terms and conditions of a 21st century contract cannot be altered without prior approval, the terms and conditions of a Biblical covenant could not be changed or annulled without consent of the parties involved.

Nevertheless, Paul anticipated a potential objection to the idea of salvation by grace through faith in Christ and proactively addressed it within this passage. You see, some might argue that the Mosaic Law superseded God’s arrangement with Abraham from Genesis 15:6: “(Abraham) believed the Lord, and the Lord counted him as righteous because of his faith” (NLT). The idea was simple: since Abraham’s life pre-dated the Mosaic Law, the “new” way of finding acceptance with God through the works of the Law supplanted the “old” way of salvation by grace through faith.

However, Paul closed off that argument with a compelling response: even though the Mosaic Law followed God’s covenant with Abraham, the Law could not alter that original covenant. Just as a modern contractual agreement cannot be modified without the consent of both parties, God’s earlier arrangement remained in force with Abraham and his descendant (CEV) was well.

So just as a police officer might establish a roadblock to eliminate a means of escape for a fleeing suspect, Paul neutralized this objection and established another pillar to support the concept of salvation by grace through faith in Christ here in Galatians 3:15-16.

“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’), that the blessing of Abraham might come upon the Gentiles in Christ Jesus, that we might receive the promise of the Spirit through faith” (Galatians 3:13-14).

In explaining how “Christ has redeemed us from the curse of the law” Galatians 3:13 refers to the important Biblical concept of redemption. For many, the idea of “redemption” is often synonymous with a type of transfer or exchange. For instance, a person who takes part in a consumer rewards program will often receive points or credits that he or she may redeem (or exchange) for something of value.

However, a closer look at the original language of this verse reveals that the word “redeemed” carries a more expansive definition: “(The) payment of a price to recover from the power of another, (or) to ransom, buy off.” ₍₁₎ Another source clarifies this idea in addressing the question of how Christ redeemed humanity…

“The answer is by becoming a curse for us. This is a strong declaration of substitutionary redemption whereby Christ took the penalty of all guilty lawbreakers on Himself. Thus the ‘curse of the Law’ was transferred from sinners to Christ, the sinless One (cf. 1Pe_3:18), and He delivered people from it.

The confirming quotation from Deu_21:23 refers to the fact that in Old Testament times criminals were executed (normally by stoning) and then displayed on a stake or post to show God’s divine rejection. When Christ was crucified, it was evidence He had come under the curse of God. The manner of His death was a great obstacle to faith for Jews until they realized the curse He bore was for them (cf. Isa_53:1-12).” [bkc]

So Jesus’ death on the cross ransomed (or recovered) us from our state of separation from God. As our judicial substitute, Jesus delivered humanity from the judgment associated with a Law we could never completely fulfill. To put it another way, “…Christ has redeemed us from the curse of the Law’s condemnation, by himself becoming a curse for us when he was crucified” (Phillips).

However, this does not mean that the Old Testament Law holds no further importance. On the contrary, the Mosaic Law holds a great deal of value as the latter portion of this chapter will demonstrate. Nevertheless, it does mean that the Law cannot ultimately redeem those who follow it- only Christ’s substitutionary atonement could accomplish that.

See related study here

(1) G1805 exagorazo https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g1805

(2) John F. Walvoord and Roy B. Zuck, Bible Knowledge Commentary [p.598]

“Yet the law is not of faith, but ‘the man who does them shall live by them'” (Galatians 3:12).

Unlike some portions of Scripture that may be challenging to interpret, Paul the Apostle’s argument here in Galatians 3:11-12 is straightforward and easy to grasp. First, Paul quoted the Old Testament prophet Habakkuk in reminding the Galatian churches of an important Biblical truth: “…the just shall live by faith” (Galatians 3:11).

However, a person who follows a set of rules and regulations in an effort to find acceptance with God is not someone who walks by faith. Instead, he or she is focused on adhering to a set of standards- and it takes very little faith to follow a set of rules. But this leads us to another issue: no one can live up to God’s standards with 100% accuracy.

So when Paul says, “It is through obeying the law that a person has life” (NLT), he is stating a Biblical truth but one that is realistically impossible to achieve. Once source ties these concepts together with the following observation…

“Law and faith are mutually exclusive. The basic principle of the Law is found in Lev_18:5: The man who does these things will live by them. Only perfect performance could win divine approval under the Law, but since that was not achievable the Law could only condemn a person (cf. Jas_2:10) and cause him to cast himself on God in faith.” ₍₁₎

Another commentator carries this idea to its ultimate conclusion: “Only Christ could fulfill all the law (Matthew 5:17), so it is imperative that we receive His righteousness by imputation, and this can only be received through faith.” ₍₂₎

Finally, Paul offered a summary statement on the relationship between faith and the Law in the Biblical book of Romans…

“Moses said that a person could become acceptable to God by obeying the Law. He did this when he wrote, ‘If you want to live, you must do all that the Law commands.’ But people whose faith makes them acceptable to God will never ask, ‘Who will go up to heaven to bring Christ down?’ Neither will they ask, ‘Who will go down into the world of the dead to raise him to life?’

All who are acceptable because of their faith simply say, ‘The message is as near as your mouth or your heart.’ And this is the same message we preach about faith. So you will be saved, if you honestly say, ‘Jesus is Lord,’ and if you believe with all your heart that God raised him from death” (Romans 10:5-9 CEV).

(1) John F. Walvoord and Roy B. Zuck, Bible Knowledge Commentary [p.598]

(2) Institute for Creation Research, New Defender’s Study Bible Notes Galatians 1:19 https://www.icr.org/bible/Gal/3/12

“But that no one is justified by the law in the sight of God is evident, for ‘the just shall live by faith'” (Galatians 3:11).

Galatians 3:11 contains one of the best known statements in all Scripture: “the just shall live by faith.” This quote is taken from the book of the Old Testament prophet Habakkuk and appears two additional times within the pages of the New Testament (see Romans 1:17 and Hebrews 10:38). It also served as the verse that inspired Martin Luther and ultimately led to the Protestant Reformation.

We can gain additional insight into this passage by examining the societal conditions of Habakkuk’s day and the events that led up to this famous declaration…

“How long, O LORD, must I call for help? But You do not listen! ‘Violence is everywhere!’ I cry, but You do not come to save. Must I forever see these evil deeds? Why must I watch all this misery? Wherever I look, I see destruction and violence. I am surrounded by people who love to argue and fight. The law has become paralyzed, and there is no justice in the courts. The wicked far outnumber the righteous, so that justice has become perverted” (Habakkuk 1:2-4 NLT).

Here was God’s response to the prophet’s lament…

“…I am doing something in your own day, something you wouldn’t believe even if someone told you about it. I am raising up the Babylonians, a cruel and violent people. They will march across the world and conquer other lands. They are notorious for their cruelty and do whatever they like” (Habakkuk 1:5-7 NLT).

The idea that God would use the violent Babylonians to discipline the Israelites was something that Habakkuk found difficult to accept. But God’s explanation was not long in forthcoming…

“Behold the proud, His soul is not upright in him; But the just shall live by his faith” (Habakkuk 2:4).

Much like the prophet Habakkuk, we may find it difficult to discern God’s purpose behind the events that occur in life. When we are challenged by things we cannot easily explain, we would do well to remember that “the just shall live by faith” and keep the following passages in mind…

“Trust in the LORD with all your heart and lean not on your own understanding; in all your ways acknowledge him, and he will make your paths straight” (Proverbs 3:5-6 NIV).

“If you want to know what God wants you to do, ask him, and he will gladly tell you, for he is always ready to give a bountiful supply of wisdom to all who ask him; he will not resent it” (James 1:5 TLB).

“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'” (Galatians 3:10).

Galatians 3:10 identifies an important issue for those who are seeking to find salvation through the Old Testament Law. That problem is outlined in the Biblical book of Deuteronomy: “Cursed is the man who does not uphold the words of this law by carrying them out” (Deuteronomy 27:26 NIV).

In this respect, the Old Testament Law has been compared to the links in a bicycle chain. If one link in a bicycle chain suddenly breaks, the entire chain is useless no matter how good the rest of it may be. In a similar manner, a person who fails to keep one aspect of the Law is guilty of violating the entire Law- or as we read in the New Testament epistle of James, “…whoever keeps the whole law but fails in one point has become accountable for all of it” (James 2:9 ESV).

We can also express this idea with the example of a person who is driving an automobile above the legal speed limit. If a speeding driver is apprehended by the authorities, that motorist should not expect to be excused on the basis that he or she has always been a good citizen, has never stolen anything, or volunteers to help the poor.

You see, no amount of good conduct in other areas of life can make up for the fact that the person in our illustration has broken the law. The same can be said for those who enter a works-based relationship with God. The person who seeks to find acceptance with God on the basis of his or her good works is placed under the obligation of keeping the entire Law- and a person who is guilty of breaking the Law in one area has effectively broken all of it.

One source illustrates this idea with the following anecdote…

“Suppose I had kept all of the laws of Pasadena, which is my home city, for twenty years. Then I wait at my house for the officials of Pasadena to come and present me with a medal for keeping those laws. Let me tell you, they do not give medals for keeping the law in Pasadena. If I had kept every law for twenty years and then stole something or broke a speeding law, I would be arrested. You see, the law does not reward you. It does not give you life. The law penalizes you.” ₍₁₎

(1) J. Vernon McGee, Thru the Bible with J. Vernon McGee, [5:168] quoted in Constable, Thomas. DD. Notes on Galatians 2017 Edition (3:10). Copyright © 2017 Thomas L. Constable. https://www.planobiblechapel.org/tcon/notes/html/nt/galatians/galatians.htm

“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.’ So then those who are of faith are blessed with believing Abraham” (Galatians 3:8-9).

Its often been said that the Bible is the best commentary upon itself. We can demonstrate the accuracy of that statement in regard to Galatians 3:8-9 by turning to selected portions of Romans chapter four. That chapter provides us with a helpful commentary on Abraham and the relationship between faith and the works of the Law…

“Abraham was, humanly speaking, the founder of our Jewish nation. What did he discover about being made right with God? If his good deeds had made him acceptable to God, He would have had something to boast about. But that was not God’s way. For the Scriptures tell us, ‘Abraham believed God, and God counted him as righteous because of his faith’…

Now, is this blessing only for the Jews, or is it also for uncircumcised Gentiles? Well, we have been saying that Abraham was counted as righteous by God because of his faith. But how did this happen? Was he counted as righteous only after he was circumcised, or was it before he was circumcised? Clearly, God accepted Abraham before he was circumcised!

Circumcision was a sign that Abraham already had faith and that God had already accepted him and declared him to be righteous—even before he was circumcised. So Abraham is the spiritual father of those who have faith but have not been circumcised. They are counted as righteous because of their faith. And Abraham is also the spiritual father of those who have been circumcised, but only if they have the same kind of faith Abraham had before he was circumcised.

Clearly, God’s promise to give the whole earth to Abraham and his descendants was based not on his obedience to God’s law, but on a right relationship with God that comes by faith… So the promise is received by faith. It is given as a free gift. And we are all certain to receive it, whether or not we live according to the law of Moses, if we have faith like Abraham’s. For Abraham is the father of all who believe.

That is what the Scriptures mean when God told him, ‘I have made you the father of many nations.’ This happened because Abraham believed in the God who brings the dead back to life and who creates new things out of nothing” (Romans 4:1-3, 9-13, 16-17 NLT).

“Consider the experience of Abraham; as the scripture says, ‘He believed God, and because of his faith God accepted him as righteous.’ You should realize, then, that the real descendants of Abraham are the people who have faith” (Galatians 3:6-7 GNB).

The false teachers who were involved with the first-century churches of Galatia are known to us today as the Judaizers. The Judaizers were Jews who recognized Jesus as the Messiah but taught that it was necessary to observe the Law of Moses in order to receive salvation through Christ.

But despite Moses’ prominent standing in Israel’s national history, there is one figure of greater historical importance. That person is Abraham, the one from whom the nation of Israel descended. Beginning here in Galatians 3:6 and continuing into Galatians chapter four, the Apostle Paul will compare and contrast the legacies of these important Biblical figures and examine their places in the history of salvation.

One way to illustrate the issue with the Judaizers’ doctrine involves the use of a book or novel. For instance, let’s consider the example of a person who begins to read a novel at its halfway point. A person who begins reading a novel in the middle is someone who is sure to encounter difficulties with the narrative of that book. He or she may fail to grasp the meaning of the references contained within the book or draw the wrong conclusion regarding the characters or the plot. However, a person who starts where the author intended -at the beginning- is someone who is best equipped to understand, appreciate, and correctly interpret the author’s work.

In a similar manner, the Judaizers pressed the churches of Galatia to “start in the middle of the book” in regard to salvation. Unfortunately, their history of salvation only reached back to the Mosaic era. Because of this, the Judaizers began from an incorrect stating point that ultimately led to the wrong destination (salvation in Christ plus the works of the Law).

Just as we would not begin to read a novel at its midway point, Paul encouraged the Galatians to start from the beginning when it came to this question of salvation. In this context, that meant reaching beyond the Law of Moses to the example of Abraham. Abraham did not find acceptance with God through the works of the Law for the Law had not yet come into existence during his lifetime. Instead, “He believed God, and because of his faith God accepted him as righteous.”

So just as Abraham was justified by faith, his spiritual descendants are justified in the same manner.

“just as Abraham ‘believed God, and it was accounted to him for righteousness.’ Therefore know that only those who are of faith are sons of Abraham” (Galatians 3:6-7).

To further illustrate the concept of “salvation by faith and not of works” Paul the Apostle turned to one of the greatest examples of faith within the Scriptures: “Consider Abraham: ‘He believed God, and it was credited to him as righteousness.’ Understand, then, that those who believe are children of Abraham” (NIV).

The Scriptures tells us that God called Abram (as he was then known) at age seventy-five to leave his home and travel to another land that God would later reveal to him (see Genesis 12:1). In addition, God told Abram, “I will make you into a great nation and I will bless you; I will make your name great, and you will be a blessing” (Genesis 12:2 NIV). Although Abram and his wife were well beyond normal child-bearing age, we’re told that he took God at His word and “…departed as the Lord instructed him…” (Genesis 12:4).

Abram continued his journey until he finally reached the land of Canaan (Genesis 12:4-8), a region that generally encompassed the area we know today as the modern-day nation of Israel. Although Abram was quite wealthy by that time (Genesis 13:2), the truth was that he was an elderly man in an unfamiliar environment with few friends and many prospective enemies. Those enemies included a number of potentially hostile neighbors such as the Canaanites and another local people group known as the Perizzites (Genesis 13:7).

So other than his servants, his possessions, and a nephew named Lot (who would later make an ill-fated decision to leave his uncle and establish a new residence in the region of Sodom), Abram had little more than a promise from God- a promise he accepted and believed by faith. Because of this, Genesis 15:6 tells us that “(Abram) believed the LORD, and he credited it to him as righteousness” (NIV).

One source summarizes the purpose behind this narrative with the following observation…

“Paul’s utilization of the Abraham story is basically designed to make two major points: (1) Abraham’s righteous standing before God occurred prior to the institution of circumcision and the Mosaic law; (2) Abraham’s righteous standing before God was made possible through a gracious declaration of God, in acceptance of Abraham’s belief. Thus, the prototypical Jew is to be viewed as one who received his place in sacred history by grace through faith!” ₍₁₎

(1) McClelland, S. E. (1995). Galatians. In Evangelical Commentary on the Bible (Vol. 3, p. 1012). Grand Rapids, MI: Baker Book House.

“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?” (Galatians 3:5).

In addition to his rhetorical arguments, Paul the Apostle brought some external evidence to support the doctrine of salvation by grace through faith in Christ alone. That external evidence consisted of the miraculous works that accompanied the gospel message that Paul brought to the people of Galatia. One such miracle is recorded in the New Testament book of Acts…

“In Lystra sat a man who could not use his feet, lame from birth, who had never walked. This man was listening to Paul as he was speaking. When Paul stared intently at him and saw he had faith to be healed, he said with a loud voice, ‘Stand upright on your feet.’ And the man leaped up and began walking” (Acts 14:8-10).

This formed the basis for another of Paul’s common-sense questions here in Galatians 3:5. These miraculous works and the supernatural indwelling of the Holy Spirit did not result from a system of religious observances. Instead, they came about through the genuine salvation message of God’s grace through faith in Christ.

When the Galatians were given an opportunity to revert to a works-based relationship with God, they should have been able to identify and reject that approach simply on the basis of their own experience, So while these false teachers brought something different to the churches of Galatia, “different” did not mean “better” in this instance. In reality, it was much, much worse.

This provides an important consideration for modern-day Christians who are seeking to evaluate different spiritual trends within the church. For instance, some new trends (no matter how Biblically questionable) may be embraced by those who live in the frequent pursuit of a “fresh anointing” or a “fresh baptism” of the Holy Spirit. However, one commentary offers a thought-provoking observation that we would do well to consider before we endorse anything that allegedly represents a “fresh move” of the Holy Spirit…

“The Holy Spirit gives Christians great power to live for God. Some Christians want more than this. They want to live in a state of perpetual excitement. The tedium of everyday living leads them to conclude that something is wrong spiritually. Often the Holy Spirit’s greatest work is teaching us to persist, to keep on doing what is right even when it no longer seems interesting or exciting.” ₍₁₎

(1) Life Application Study Bible NKJV [3:5] Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved.

“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?—Are you so foolish? Having begun in the Spirit, are you now being made perfect by the flesh? Have you suffered so many things in vain—if indeed it was in vain?” (Galatians 3:2-4).

The idea that non-Jewish Christians had to submit to the Jewish ceremonial law to merit salvation evoked a common-sense response from Paul the Apostle here in Galatians 3:3. We can paraphrase Paul’s question from this passage in the following manner: “Think for a moment- did you receive the Holy Spirit by adhering to a set of rules and regulations?”

Of course the answer was “no” and the Living Bible paraphrase of this passage highlights Paul’s apparent frustration with the Galatians’ failure to grasp such an obvious truth: “…have you gone completely crazy? For if trying to obey the Jewish laws never gave you spiritual life in the first place, why do you think that trying to obey them now will make you stronger Christians?”

Paul will enter a more detailed discussion concerning these “works of the law” a little later in this chapter. But the act of presenting these interactive questions now would assist the Galatians in applying the abstract concepts he will develop later. You see, the Galatians did not receive the indwelling power of the Holy Spirit by following a set of regulations. In like manner, they could not lift themselves to a greater degree of spiritual maturity through the works of the Law.

Of course, what was true of the Galatian churches remains true for us as well. One commentator provides us with the following insight in this regard…

“The word perfect (Gr epiteleo) most certainly does not mean sinless, but complete, spiritual maturity. The middle voice implies ‘making yourselves perfect’ by means of self-effort… Spirit and flesh indicate the two spheres of moral and spiritual influence, one divine and one human. Turning from the divine to the human is not the way to spiritual maturity. No man can ever do the work of the Holy Spirit.” ₍₁₎

Finally, the prospect of suffering for Christ would only be made worse if the Galatians abandoned the One for whom they had suffered in favor of a works-based relationship with God. Having earlier warned the churches of Galatia concerning the difficulties they would encounter for their decision to follow Christ (Acts 14:21-22), Paul was left to wonder if those sufferings were now in vain.

(1) Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2383). Nashville: Thomas Nelson.

“Oh, foolish Galatians! Who has cast an evil spell on you? For the meaning of Jesus Christ’s death was made as clear to you as if you had seen a picture of His death on the cross” (Galatians 3:1 NLT).

Given the clear Biblical admonitions against witchcraft, sorcery, divination, and the like, it may seem unusual to encounter the phrase, “Who has bewitched you?” here in Galatians 3:1. But as one commentator explains, this term does not necessarily refer to occultic practices…

“In verse 1 Paul uses the Greek term anoetos (NIV foolish) to denote the improper thinking of those who, otherwise, should be expected to perceive things correctly. They are not incapable of proper thought. Thus, their uncharacteristic foolishness must be the result of some ‘magical spell’ (as indicated in the sarcastic rhetorical question, ‘Who has bewitched you?’).” ₍₁₎

Paul the Apostle’s sense of exasperation was highlighted by the knowledge that he had clearly portrayed the meaning of Jesus’ sacrificial death before the Galatians, much like the first-century equivalent of an advertising billboard. Unfortunately the false teachers who worked their way into the Galatian churches had taken the genuine gospel message of salvation by grace through faith and driven it off the road of good doctrine.

It was that kind of attitude that surely prompted the warning given to us in the Biblical epistle of 2 John…

“Anyone who runs ahead and does not continue in the teaching of Christ does not have God; whoever continues in the teaching has both the Father and the Son” (2 John 1:9 NIV).

This portion of Scripture directs us to exercise caution with those who seek to “run ahead” of the Scriptures with teachings that are not Biblically supported. Much like an athlete who is disqualified for running off the designated lanes of a racetrack, it is possible to run so far “off the track” in our spiritual beliefs that we advance right out of Biblical Christianity. That’s what the false teachers in Galatia were doing and makes the following admonition worth considering…

“It is quite possible for one to have been truly converted and to have begun with a clear, definite knowledge of the saving grace of the Lord Jesus, and then because of failure to follow on to study the Word and to pray over it, to come under the influence of some false system, some unscriptural line of teaching. And so often when people do come under some such influence you find it almost impossible to deliver them. They seem to be under a spell.” ₍₂₎

(1) McClelland, S. E. (1995). Galatians. In Evangelical Commentary on the Bible (Vol. 3, p. 1011). Grand Rapids, MI: Baker Book House.

(2) H. A. Ironside, Expository Messages on the Epistle to the Galatians, [pp. 88-89] quoted in Constable, Thomas. DD. Notes on Galatians 2017 Edition [3:1]. https://www.planobiblechapel.org/tcon/notes/html/nt/galatians/galatians.htm#_edn135

The ancient Roman province of Galatia was home to a number of churches that began following the Apostle Paul’s missionary work in that region (see Acts 16:6 and Acts 18:23). But in the wake of Paul’s departure from that area, others infiltrated the Galatian churches with a “gospel” that was far different from the one they received from Paul. These false teachers taught that faith in Christ alone was not enough for salvation. Instead, one could only find acceptance with God by obeying the Old Testament Law as well.

Paul spent much of the first third of this letter addressing this issue from his own experience. Here now in Galatians chapter three, Paul will continue with a series of doctrinal teachings that will occupy much of the next two chapters of this epistle. Yet even in the midst of these lessons, his personal concern for the Galatian Christians will never stray far from his thoughts.

But for now, Galatians chapter three opens in a rather unexpected manner…

“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?” (Galatians 3:1).

To modern-day audiences, “You foolish Galatians…” (CSB) may seem quite insensitive. In fact, some translations render this portion of Scripture in a manner that may come as a surprise to those who are accustomed to a spiritual message that is far more positive, inclusive, and affirming…

“You stupid Galatians!” (CEV).

“You irrational Galatians!” (CEB).

“O you dear idiots of Galatia…” (Phillips).

As startling as those characterizations may seem, this was not an indictment of the Galatians’ intelligence. In fact, it was quite the opposite. From Paul’s perspective, the Galatians were in a position to know better. Their defection from the truth was so inexplicable that it was almost as if someone had cast a spell over them to make them act in such an unwise manner,

The experience of these Galatian churches provides us with a valuable lesson. You see, a heretical doctrine that is presented in a persuasive, eloquent, and compelling manner may sound convincing to someone who should know better if he or she is not diligent to check it against the Word of God.

In the New Testament era, the Galatians received God’s Word through the ministry of the Apostle Paul. Today, a person who prayerfully commits to reading the Scriptures on a daily basis is someone who has an opportunity to hear from God directly through His Word and identify those teachings that fail to align with sound Biblical doctrine.

“I do not set aside the grace of God; for if righteousness comes through the law, then Christ died in vain” (Galatians 2:21).

The final verse of Galatians chapter two presents us with the logical conclusion to the argument that Paul the Apostle has developed over the course of this chapter. That argument can be summarized in the following manner: if someone could be made right with God through his or her own personal effort, then Jesus’ death on the cross was meaningless and ineffective.

This is important to remember, especially for those who may claim to ” have their own way” of following God. The problem is that no one has “their own way” of following God. You see, we cannot approach God on our terms; we must approach God on His terms- and His terms are defined in 1 Timothy 3:16: “…there is one God and one Mediator between God and men, the Man Christ Jesus…”

If we wish to be accepted by God, we must approach Him through the Mediator He has established- Jesus Christ. Any attempt to approach God in another fashion means that Jesus’ sacrificial death was something that was unnecessary and useless. One source explains this concept in greater detail…

“This is the theological climax of Paul’s rejection of the Judaizers’ emphasis on human performance. If human actions could bring right standing with God, then there was no need for Jesus to die! However, both (1) the OT, especially Judges and the history of Israel (cf. Nehemiah 9) and (2) the current experiences of diligent religionists such as Paul, show humanity’s inability to obey and conform to God’s covenant.

The Old Covenant, instead of bringing life, brought death and condemnation (cf. Galatians 3). The New Covenant (cf. Jer. 31:31-34; Ezek. 36:22-38) brings life as a gracious gift from a loving God by giving believing, fallen mankind a new heart, new mind, new spirit! This gift is only possibly through the sacrificial work of Christ. He fulfilled the Law! He restores the breach of fellowship (i.e., the damaged image of God in humanity from Genesis 3 has been repaired and restored!).” ₍₁₎

Because of this, Paul refused to nullify (or set aside) God’s grace expressed through Christ for that would have made Jesus’ sacrifice pointless and ineffectual.

So having started this chapter by relating some of his personal experiences, Paul the Apostle will go on to complete the transition to doctrinal teaching in the next chapter. He will do so by turning to the example of Abraham, the Old Testament patriarch and man of faith.

(1) Dr. Bob Utley. Free Bible Commentary, Galatians 2 Copyright © 2014 Bible Lessons International http://www.freebiblecommentary.org/new_testament_studies/VOL07/VOL07A_02.html

“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” (Galatians 2:20).

We can illustrate the spiritual concept behind Galatians 2:20 with a look at the horticultural process of grafting. “Grafting” involves the act of bonding two separate plants until they grow together as one. While a newly grafted branch is not original to an established plant, each unites together in a fundamental way. For instance, water and nutrients are delivered to the newly grafted portion of the plant and if successful, the graft will produce flowers, leaves, and/or fruit.

Jesus made use of a related concept in John 15:1-5…

“I am the true vine, and my Father is the gardener. He cuts off every branch in me that bears no fruit, while every branch that does bear fruit he prunes so that it will be even more fruitful. You are already clean because of the word I have spoken to you. Remain in me, as I also remain in you. No branch can bear fruit by itself; it must remain in the vine. Neither can you bear fruit unless you remain in me.

I am the vine; you are the branches. If you remain in me and I in you, you will bear much fruit; apart from me you can do nothing” (NIV).

In a similar manner, Paul the Apostle saw himself as someone who was dead and separated from his old life and grafted into Christ, much like a branch that has been joined to a new tree. Just as a newly grafted branch participates in the life of a tree, Paul “died” to his old life through Christ and began a new life together with Him. ₍₁₎ One commentary provides us with some further insight into this idea…

“How have our old selves been crucified with Christ? Legally, God looks at us as if we had died with Christ. Because our sins died with him, we are no longer condemned (Col_2:13-15). Relationally, we have become one with Christ, and his experiences are ours. Our Christian life began when, in unity with him, we died to our old life (see Rom_6:5-11). In our daily life, we must regularly crucify sinful desires that keep us from following Christ. This, too, is a kind of dying with him (Luk_9:23-25).” ₍₂₎

(1) Also see Romans 11 where Paul make a direct reference to this process.

(1) Life Application Study Bible KJV (p. 1221) Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved.

“But if, in our endeavor to be justified in Christ, we too were found to be sinners, is Christ then a servant of sin? Certainly not! For if I rebuild what I tore down, I prove myself to be a transgressor. For through the law I died to the law, so that I might live to God” (Galatians 2:17-19 ESV).

Galatians 2:17-19 offers a glimpse into the convoluted logic that some employ in seeking to avoid the need for salvation in Christ alone. For instance, one commentary identifies the inconsistencies hidden within the argument given to us in the passage quoted above…

“Paul’s opponents argued, however, that since justification by faith eliminated the Law, it encouraged sinful living. A person could believe in Christ for salvation and then do as he pleased, having no need to do good works. Paul hotly denied the charge, especially noting that this made Christ the promoter of sin. On the contrary, if a believer would return to the Law after trusting Christ alone for salvation, that Law would only demonstrate that he was a sinner, a lawbreaker.” ₍₁₎

Paul the Apostle likely encountered such questions from those who sought to stretch his teachings to ridiculous conclusions in order to discredit him and ease their discomfort over the implications of the gospel message. In addition to the question posed here in Galatians 2:17, the Biblical book of Romans records three similar challenges that surely confronted Paul during his missionary journeys…

“A person might say, ‘When I lie, it really gives him glory, because my lie shows God’s truth. So why am I judged a sinner?’ It would be the same to say, ‘We should do evil so that good will come’…” (Romans 3:7-8 NCV).

“Well then, shall we keep on sinning so that God can keep on showing us more and more kindness and forgiveness?” (Romans 6:1 TLB).

“What does all this mean? Does it mean we are free to sin, because we are ruled by God’s wonderful kindness and not by the Law? Certainly not!” (Romans 6:15 CEV).

Paul addressed those questions with similarly reasoned responses in each instance (see Romans 3:7-26, Romans 6:1-11 and Romans 6:15-23). But rather than follow such fallacious side roads, another commentator summarizes the real idea behind this passage…

“The freedom of the believer is not freedom to sin, but freedom from the curse the law pronounces on sin (3:10–14; 5:1, 13). In this context, Paul also has in view believers’ freedom, under the new covenant, from aspects of the law of Moses such as circumcision and the dietary laws, which set ancient Israel apart from the nations.” ₍₂₎

(1) John F. Walvoord and Roy B. Zuck, Bible Knowledge Commentary [p.595]

(2) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2076). Orlando, FL: Reformation Trust.

“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! 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” (Galatians 2:17-19).

This portion of Scripture may be challenging to interpret but like many tasks, its helpful to begin by separating it into smaller portions. We can start with the phrase, “…if, while we seek to be justified by Christ.”

These verses begin by presenting us with someone who is no longer seeking to find favor with God through his or her efforts. Instead, this person has followed the Biblical model of salvation by grace through faith in Christ alone. However, the individual in our example has also discovered that a decision for Christ does not immediately translate into a life of sinless perfection for he or she is still found to be a sinner.

That provides the basis for the question that follows: “is Christ therefore a minister of sin?” Or to put it another way, “If we, the same people who are searching for God’s approval in Christ, are still sinners, does that mean that Christ encourages us to sin?” (GW). This seems to be a legitimate question but it is based upon some questionable logic- Jesus does not necessarily become a minister of sin just because His followers sin. Thus we have an appropriate response: “Absolutely not!” (NIV).

The issue is that this line of questioning fails to recognize the difference between spiritual acceptance and spiritual growth. We are made right with God through Christ positionally while growing experientially in the grace and knowledge of God. This progressive growth process is closely associated with the idea of sanctification. “Sanctification” refers to “the act or process by which people or things are cleansed and dedicated to God…” ₍₁₎ and ultimately leads to holiness or God-like character.

This distinction is important, especially during those periods when we may be tempted to return to the things we’ve left behind. For the churches of Galatia, that meant returning to the Old Testament Law. For modern-day readers of this passage, that decision might encompass any number of alternative approaches to God. Yet as we’re told in 1 Timothy 2:5, “…there is one God and one mediator between God and humanity, the man Christ Jesus” (CSB) and in the words of Galatians 2:18, “…if I build up again those things I once destroyed, I demonstrate that I am one who breaks God’s law” (NET).

(1) New Dictionary of Theology, (Leicester/ Downers Grove: Inter-Varsity, 1988) pg. 613

“yet we know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified” (Galatians 2:16 ESV).

“Neither the Jewish Law of ten commands nor its law of ceremonies was ever intended to save anybody. By a set of pictures it set forth the way of salvation, but it was not itself the way. It was a map, not a country; a model of the road, not the road itself.” ₍₁₎

This passage of Scripture offers an opportunity to examine an important spiritual concept: justification. “Justification” is the term we use to describe the manner in which sinful human beings are made acceptable to a holy God. ₍₂₎ Another source defines justification in this way: “To be justified means to be declared righteous before God, that is, to enjoy a status or standing of being in a right relationship with God, of being accepted by him.” ₍₃₎

We can illustrate this concept with the familiar imagery of a legal courtroom. In the New Testament era, a judge typically presided over a plaintiff’s case and examined the evidence against a defendant. If the judge issued a verdict in favor of the defendant, he or she was declared to be “justified.” This judicial affirmation acknowledged that the defendant was “righteous” (or “without guilt”), thus resulting in his or her acquittal.

This legal scenario illustrates the concept of spiritual justification. You see, the Old Testament book of the prophet Ezekiel tells us, “It is for a man’s own sins that he shall die” (Ezekiel 18:4). This brief portion of Scripture identifies our defendant (every individual human being), the crime (his or her own sins), and the sentence (death) in our spiritual courtroom.

But in speaking of Christ, 2 Corinthians 5:21 tells us, “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God” (NIV). Because the sentence of the court has been satisfied through Jesus’ sacrificial death, those who place their faith in Him are acquitted of all charges and declared to be justified. Furthermore, Jesus’ righteousness is imputed (or transferred) to those who accept His sacrifice on their behalf (see Romans 4:5-8).

As another commentator reminds us, “Faith does not merit God’s acceptance; it accepts Christ’s merit before God (Phil. 3:9)” ₍₄₎

(1) Spurgeon, Charles H. The Stern Pedagogue, Metropolitan Tabernacle Pulpit (p. 553)

(2) “Justification” Nelson’s Illustrated Bible Dictionary, Copyright © 1986, Thomas Nelson Publishers

(3) Fung, Ronald Y. K. The Epistle to the Galatians (p. 113) quoted in Constable, Thomas. DD. “Commentary on 1 Corinthians 1:1″. “Expository Notes of Dr. Thomas Constable” (2:15-16). “https://www.studylight.org/commentaries/dcc/galatians-2.html“. 2012.

(4) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2077). Orlando, FL: Reformation Trust.

“We are Jewish by birth, not sinners from other nations. Yet, we know that people don’t receive God’s approval because of their own efforts to live according to a set of standards, but only by believing in Jesus Christ. So we also believed in Jesus Christ in order to receive God’s approval by faith in Christ and not because of our own efforts. People won’t receive God’s approval because of their own efforts to live according to a set of standards” (Galatians 2:15-16 GW).

Galatians 2:15-16 emphasizes an important truth for those who seek to approach God on the basis of their works: “…people don’t receive God’s approval because of their own efforts to live according to a set of standards, but only by believing in Jesus Christ.”

You see, some believe we can establish a right relationship with God by following a religious ritual or observance. Others believe that charitable giving and good deeds will make them acceptable to God. Then there are those who feel that the “good” things they’ve done in life will outweigh the “bad” things they’ve done and permit them entry into heaven.

One commentator addresses the futility of those beliefs…

“Many people assume that by trying to live a good life, they have done all that is necessary to get to heaven. They rest their confidence on the good works they have performed to satisfy the demands of God’s justice. This is a futile hope. God’s law requires perfection. Since we are not perfect, we lack the necessary goodness to enter heaven. Thus goodness can never be achieved by living a good life. We can only receive it by trusting in the righteousness of Christ. His merit is perfect and is made available to us through faith.” ₍₁₎

The Apostle Paul also expanded on this idea in the Biblical book of Romans…

“…No one can ever be made right in God’s sight by doing what the law commands. For the more we know of God’s laws, the clearer it becomes that we aren’t obeying them; his laws serve only to make us see that we are sinners. But now God has shown us a different way to heaven– not by ‘being good enough’ and trying to keep his laws, but by a new way (though not new, really, for the Scriptures told about it long ago).

Now God says he will accept and acquit us– declare us ‘not guilty’– if we trust Jesus Christ to take away our sins. And we all can be saved in this same way, by coming to Christ, no matter who we are or what we have been like” (Romans 3:20-21 TLB).

(1) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2231). Orlando, FL: Reformation Trust.

“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?'” (Galatians 2:14).

As noted in the passage quoted above, Paul the Apostle was not afraid to correct others when necessary. Whether the issue involved false teaching, sexual immorality, or other sinful behaviors within the church, Paul did not hesitate to address those concerns wherever he encountered them. Paul was honest and forthright even when dealing with a matter that involved a fellow apostle: “…when Peter came to Antioch, I had to oppose him publicly, speaking strongly against what he was doing for it was very wrong” (Galatians 2:11 TLB).

The public nature of that rebuke is something that warrants closer attention. For instance, Jesus established the following guidelines for addressing issues that arise between fellow Christians….

“If another believer sins against you, go privately and point out the offense. If the other person listens and confesses it, you have won that person back. But if you are unsuccessful, take one or two others with you and go back again, so that everything you say may be confirmed by two or three witnesses.

If the person still refuses to listen, take your case to the church. Then if he or she won’t accept the church’s decision, treat that person as a pagan or a corrupt tax collector” (Matthew 18:15-17 NLT).

So why didn’t Paul follow that procedure in this situation? Well, we can start by noting that Peter was an established leader within the church. Furthermore. his decision to isolate non-Jewish Christians for not keeping the Old Testament law was a serious issue. You see, that decision effectively added something to Christ’s sacrifice on the cross, a fact that was readily acknowledged by those who held that belief: “…‘Unless you are circumcised according to the custom of Moses, you cannot be saved'” (Acts 15:1).

Finally, Peter’s decision led several others to follow his hypocritical example. That group included Barnabas, another well-known and respected leader within the first-century church. For these reasons, Paul employed a corrective principle that differed from the one given to us in Matthew 18. Paul clarified that principle in 1 Timothy 5:19-20: “Do not receive an accusation against an elder except from two or three witnesses. Those who are sinning rebuke in the presence of all, that the rest also may fear.” That approach would help stem the tide of false teaching that threatened the first-century church.

“For before certain men came from James, he used to eat with the Gentiles. But when they arrived, he began to draw back and separate himself from the Gentiles because he was afraid of those who belonged to the circumcision group. The other Jews joined him in his hypocrisy, so that by their hypocrisy even Barnabas was led astray” (Galatians 2:12-13 NIV).

One of the uncomfortable realities of life often involves the decisions we make when we allow others to set our standards. Those decisions may sometimes lead us to make unwise choices or do something inappropriate simply because “everyone else is doing it.” For this reason, its important to recognize a distinguishing feature that characterizes many types of human interaction: either we are influencing others or they are influencing us.

For instance, there are some who enjoy a huge circle of influence by virtue of their creative talents. That group would include many prominent authors, musicians, and filmmakers, among others. These individuals possess the ability to influence millions as they communicate their beliefs through books, concerts, movies, videos, or downloads.

But it isn’t necessary to be famous to impact others in this manner. You see, everyone has a circle of influence, even if it is only among a small group of friends or acquaintances. For example, our circle of influence might include a group of classmates or co-workers. It may include a wife, a husband, a child, a teammate, or a family member. In today’s era of high speed internet access, our influence might extend well beyond traditional geographic boundaries to include thousands (or even millions) of others.

The point is that everyone has the potential to be a peer leader within his or her circle of influence. That influence (however small) can be used to impact others and set the right example to follow. Unfortunately, Galatians 2:12-13 tells us that Peter the Apostle allowed an outside group to influence him into a decision that didn’t honor God. Thus, Peter set the wrong example in this area and his decision subsequently impacted others who “…became hypocrites along with him” (CJB).

While others may not choose to follow our example, we should prayerfully seek to be the kind of people who set a God-honoring standard in our relationships with others. We can find a good strategy to set that kind of standard in the New Testament book of 1 Corinthians: “Therefore, whether you eat or drink, or whatever you do, do all to the glory of God” (1 Corinthians 10:31).

“…When Peter first came to Antioch, he ate and associated with the non-Jewish people. But when some Jewish men came from James, Peter separated himself from the non-Jews. He stopped eating with them, because he was afraid of the Jews who believe that all non-Jewish people must be circumcised. So Peter was a hypocrite. The other Jewish believers joined with him, so they were hypocrites too. Even Barnabas was influenced by what these Jewish believers did” (Galatians 2:12-13 ERV).

Those of us who live in the 21st century are far removed from the events described in the passage quoted above, Therefore, we might find easy to criticize the Apostle Peter for his decision to exclude those who did not adhere to these Jewish cultural laws. But that criticism (however justified) should be tempered by the understanding that we must also respond to the cultural, political, and social pressures we face today. The issues may change but the pressure to make such  choices remains the same.

Galatians 2:12-13 uses the word “hypocrite” to characterize Peter and his response to this situation. A hypocrite is someone who pretends to be something that he or she is not. This word originally referred to “one who wears a mask” and was used in the ancient Greek theatre to describe actors who wore masks to portray different emotions. Over time, this word grew to be associated with anyone who wasn’t what he or she claimed to be. So a hypocrite can be described as a “mask-wearer” or someone who differs from what he or she seems to be.

One commentator examines the tactics that may have been used against Peter to pressure him to respond in this manner. These tactics are still employed as an effective means of motivating others to compromise their convictions today…

“We don’t know what it was about these certain men from James that made Peter afraid. Perhaps they were men of strong personality. Perhaps they were men of great prestige and influence. Perhaps they made threats of one kind or another. Whatever it was, the desire to cater to these legalistic Jewish Christians was so strong that even Barnabas was carried away with their hypocrisy. When these men from James came, even Barnabas treated the Gentile Christians as if they were not Christians at all.” ₍₁₎

Unfortunately, this kind of compromise does not occur in a vacuum. There are real-life consequences to such decisions and we’ll look at some of the ramifications of Peter’s choice next.

(2) David Guzik, Galatians 2 – Paul Defends The Gospel Of Grace © Copyright – Enduring Word https://enduringword.com/bible-commentary/galatians-2/

“Until certain people came from James, (Peter) had been eating with the Gentiles. But when they arrived, he stopped doing this and separated himself because he was afraid of those who were pro-circumcision. And the rest of the Jews also joined with him in this hypocrisy, so that even Barnabas was led astray with them by their hypocrisy” (Galatians 2:12-13 NET).

Its interesting to note that Galatians 2:12 references “men” (ESV) or “persons” (NTE) to describe the associates of James listed here. While some Biblical versions refer to these individuals as “Jewish followers” (CEV) or “Gentile Christians” (TLB), the original language of this passage does not specifically identify them as followers of Christ.

Its possible that James was merely acquainted with these visitors. Or perhaps he sent them to Antioch so they could see first-hand evidence of the solidarity that existed among the members of that culturally and racially diverse congregation. Whatever the answer, these newcomers surely did not represent James’ view on the subject of unity between Jewish and non-Jewish believers within the church. In fact, their position was a misrepresentation of James’ view…

“…James stood and said …my judgment is that we should not make it difficult for the Gentiles who are turning to God. Instead, we should write and tell them to abstain from eating food offered to idols, from sexual immorality, from eating the meat of strangled animals, and from consuming blood” (Acts 15:13, 19-20 NLT).

Unfortunately, it appears these individuals influenced Peter into separating himself from those who did not share their common cultural background. Thus, Peter’s example provides another important insight for men and women of God today. While we may be challenged to relate to those who have little in common with us, it is an entirely different matter to intentionally exclude other Christians on that basis.

At best, Peter was manipulated by the opinions of those who were not followers of Jesus. Although Peter once took a courageous stand in defending the unity of Jewish and non-Jewish believers, perhaps he was worn down under the relentless pressure of those who opposed his position. If that was the case, then it was not the first time Peter compromised his beliefs in the face of pressure from others.

This reminds us of the need to prayerfully seek God’s assistance in maintaining the kind of attitude described for us in 1 John 2:10: “The one who loves his fellow Christian resides in the light, and there is no cause for stumbling in him” (NET).

“When (Peter) first arrived, he ate with the Gentile Christians, who were not circumcised. But afterward, when some friends of James came, Peter wouldn’t eat with the Gentiles anymore. He was afraid of criticism from these people who insisted on the necessity of circumcision. As a result, other Jewish Christians followed Peter’s hypocrisy, and even Barnabas was led astray by their hypocrisy” (Galatians 2:12-13 NLT).

As we consider the interaction between Paul, Peter, and the congregation at Antioch, we are certain to find several important insights that we can apply in our relationships today.

First, the issue at Antioch involved the Apostle Peter’s decision to segregate himself from the non-Jewish members of the congregation. That decision was driven by the arrival of “…the faction who favored circumcising Gentile believers” (CJB). This group was apparently offended at the idea that non-Jewish Christians could find fellowship with Jewish Christians who followed the customs of the Law.

So Peter withdrew from eating with the Gentile believers to avoid criticism from those visitors. Two commentators examine the probable elements that factored into Peter’s decision, including some that are highly relevant today…

“This incident is not mentioned in Acts or anywhere else but here. Galatians 2:11-13 indicates that not only Peter but Barnabas also, and possibly James, had been so intimidated by the Judaizers who had come down from Jerusalem to Antioch (Paul called them ‘false brethren’ in Galatians 2:4), that they tried to compromise with them, ‘fearing them which were of the circumcision'” (Galatians 2:12).

These apostles all knew better (Acts 10, 11, 15) but, like many modern Christians, were temporarily tempted to compromise the true gospel for the sake of expediency and outward harmony. Paul, therefore, had to rebuke even these leaders, and they evidently accepted his rebuke and abandoned their compromising behavior (in particular, that of refusing to eat with the Gentile Christians)” ₍₁₎

“Both Peter and Barnabas (v. 13) succumbed to pressure from a group that believed that to be circumcised—that is, to become a full Jewish proselyte—was necessary in order to be saved and to be regarded as a Christian. Peter evidently had come under criticism for sharing meals with uncircumcised Gentiles after preaching the gospel to the Roman centurion Cornelius and his circle of relatives and friends (Acts 11:1–3)” ₍₂₎

Most Christians face similar pressures to compromise, each in their own way. But as Romans 12:2 reminds us, “Do not conform yourselves to the standards of this world, but let God transform you inwardly by a complete change of your mind. Then you will be able to know the will of God—what is good and is pleasing to him and is perfect” (GNB).

(1) Institute for Creation Research, New Defender’s Study Bible Notes Galatians 2:11 https://www.icr.org/bible/Gal/2/11

(2) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2077). Orlando, FL: Reformation Trust.

“For before certain men came from James, he was eating with the Gentiles; but when they came he drew back and separated himself, fearing the circumcision party. And the rest of the Jews acted hypocritically along with him, so that even Barnabas was led astray by their hypocrisy” (Galatians 2:12-13).

The New Testament book of Acts relates the account of a Roman army officer named Cornelius. Although Cornelius did not have a Jewish background, Acts chapter ten tells us that he was a generous, prayerful, God-honoring man. One day Cornelius experienced a vision in which he was instructed to call for the Apostle Peter. He responded by sending a delegation to escort Peter to his home and awaited their return.

But while that group was on their way, Peter had a visionary experience of his own…

“He saw heaven opened and an object that resembled a large sheet coming down, being lowered by its four corners to the earth. In it were all the four-footed animals and reptiles of the earth, and the birds of the sky. A voice said to him, ‘Get up, Peter; kill and eat.’ ‘No, Lord!’ Peter said. ‘For I have never eaten anything impure and ritually unclean.’ Again, a second time, the voice said to him, ‘What God has made clean, do not call impure'” (Acts 10:11-15 CSB).

Peter later referred to the insight he gained from this experience during his subsequent meeting with Cornelius: “…’You know it’s forbidden for a Jewish man to associate with or visit a foreigner. But God has shown me that I must not call any person common or unclean'” (Acts 10:28 HCSB).

Following this, Peter was asked to explain his actions to those who objected to his decision to visit the home of a non-Jewish person. He then offered the following explanation in reply…

“…as I began to speak, the Holy Spirit fell on them just as he did on us at the beginning. And I remembered the word of the Lord, as he used to say, ‘John baptized with water, but you will be baptized with the Holy Spirit.’ Therefore if God gave them the same gift as he also gave us after believing in the Lord Jesus Christ, who was I to hinder God?” When they heard this, they ceased their objections and praised God, saying, ‘So then, God has granted the repentance that leads to life even to the Gentiles'” (Acts 11:15-18).

Despite these experiences, Galatians 2:12-13 tells us that Peter responded in a very different manner towards the Gentile members of the church at Antioch. We’ll consider the factors that may have accounted for Peter’s decision to isolate the non-Jewish members of that congregation next.

“But when Peter came to Antioch, I opposed him in public, because he was clearly wrong” (Galatians 2:11).

The city of Antioch was a large, prosperous urban center in the days of the first century. As the capital city of the ancient Roman province of Syria, Antioch held a reputation as an important destination for those with commercial interests. Antioch was the place where Jesus’ followers were first identified as Christians and it featured a church with a multi-ethnic congregation of Jewish and non-Jewish believers.

Antioch also provided a good opportunity for evangelistic outreach due to it’s strategic position within the ancient Rome Empire, Therefore it should not surprise us to learn that some of the early church leaders eventually made their way there. It was during one such visit by the Apostle Peter that a difficulty arose. Paul the Apostle recorded that problem here in Galatians 2:11: “…when Peter came to Antioch I had to oppose him publicly, speaking strongly against what he was doing, for it was very wrong” (TLB).

So what did Peter do? The following verse provides us with some important background information…

“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. And the rest of the Jews also played the hypocrite with him, so that even Barnabas was carried away with their hypocrisy” (Galatians 2:12-13).

In light of Peter’s influence and reputation among the members of the early church, it seems that Paul felt it necessary to address this situation in a public forum. This was especially important in a church like Antioch, a place where the cultural differences between the individual members of the congregation might easily lead to a division within the church.

One source identifies a different issue involved with Peter’s response…

“Peter probably thought that by staying away from the Gentiles, he was promoting harmony—he did not want to offend James and the Jewish Christians… By joining the Judaizers, Peter was supporting their claim that Christ was not sufficient for salvation. Compromise is an important element in getting along with others, but we should never compromise the truth of God’s Word. If we feel we have to change our Christian beliefs to match those of our companions, we are on dangerous ground.” ₍₁₎

Another unfortunate aspect of this incident is that Peter made this decision with the knowledge that God was working to establish a united church that was comprised of men and women from these diverse cultural backgrounds. We’ll see why next.

(1) Life Application Study Bible, Galatians 2:11 Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved. Life Application® is a registered trademark of Tyndale House Publishers, Inc.

“In fact, James, Peter, and John, who were known as pillars of the church, recognized the gift God had given me, and they accepted Barnabas and me as their co-workers. They encouraged us to keep preaching to the Gentiles, while they continued their work with the Jews. Their only suggestion was that we keep on helping the poor, which I have always been eager to do” (Galatians 2:9-10 NLT).

This portion of Scripture provides us with a short list of individuals who played an important role in the life of the early church. The first person named for us is James. While there are several “Jameses” within the New Testament. this particular James was Jesus’ half-brother as noted earlier. The fact that James was named first among this trio of leaders speaks to the position of influence he held among the members of the first century church.

“Cephas” is a reference to the Apostle Peter. In fact, Peter is called by three different names within the pages of the Scriptures: Peter, Cephas, and Simon. Peter held a prominent position among Jesus’ original group of twelve disciples and he was later inspired by God to write the letters we know today as the Biblical books of 1 and 2 Peter.

The Apostle John was another of Jesus’ first disciples (Matthew 4:18-22). His brother James (a different James from the one mentioned above) had earlier been killed by a political leader named Herod, an act that gained the favor of some local religious authorities (see Acts 12:1-4). John was the person who was used of God to author the New Testament Gospel of John as well as the books of 1, 2, and 3 John and the book of Revelation.

These key leaders were recognized as pillars of the first-century Christian community and their solidarity with Paul the Apostle was based upon two important things: the authenticity of his gospel message and the recognition of his God-given ministerial gifts. This becomes more significant when we stop to consider that Paul once sought to imprison (and potentially kill) people like James, Cephas, and John at one point in his life. This serves to illustrate God’s unmatched ability to effect genuine change in human lives.

The only suggestion these leaders had for Paul involved a request to continue to help the poor, a recommendation that Paul was eager to implement. So everything seemed to be going well but as we’re about to see, a serious problem arose. We’ll begin our look at that problem -and Paul’s aggressive response- next.

“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 (for He who worked effectively in Peter for the apostleship to the circumcised also worked effectively in me toward the Gentiles), 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.

They desired only that we should remember the poor, the very thing which I also was eager to do” (Galatians 2:7-10).

If God calls us to enter a particular area of service, others will often recognize, verify, and confirm that calling, Such was the case with the Apostle Paul and the leaders given to us in the passage quoted above. They recognized Paul’s God-ordained ministry to the Gentile population of that era just as they recognized the Apostle Peter’s calling to minister to the members of the Jewish community.

Thus, there was not one gospel for the Jewish people and a different gospel for others. Instead, there was one message and two individual callings to minister to these individual people groups. Jewish believers could choose to retain their Hebrew identity and cultural heritage as followers of Jesus. Conversely, non-Jewish converts were not asked to follow the Old Testament Law or take part in the ritual of circumcision.

One commentator quotes three different sources to illustrate this idea…

“Lightfoot says that these phrases denote ‘a distinction in the sphere in which the gospel was to be preached, not a difference in the type of gospel.’ Burton says that the context demonstrates that Paul regarded the distinction between the gospel entrusted to him and that entrusted to Peter as not one of content but of the persons addressed. Meyer says that this passage does not refer to two different gospels but to the same gospel to be given to two different groups of individuals, whose peculiarities demanded of the preacher a special adaptation to his distinctive audience.” ₍₁₎

So while Paul and his fellow apostles were equal to one another in terms of authority, God individually enabled them to fulfill their specific ministerial responsibilities. And the same God who worked in the lives of these first-century apostles continues to empower His people to fulfill His calling upon their lives today.

(1) Kenneth S. Wuest, Word Studies in the Greek New Testament (Galatians 2:7) Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.