MARCH 26, 2023
THE APOSTLE’S DEFENSE OF HIS DOCTRINE (PART III)
INTRODUCTION:
1. In the first chapter Paul had referred to the teachings of the Judaizers as “another gospel,” and those who declared such a gospel were accursed of God.
2. Chapter 3 begins with expressions of astonishment and dismay on the part of Paul that the Galatians had become enthralled with these teachers who were promoting a false gospel.
3. In this chapter and part of the next we have Paul’s defense of his doctrine, the true doctrine of the Gospel.
I. THE APOSTLE’S ASTONISHMENT AND DISPLEASURE OVER THE CHANGE IN THE GALATIANS. (VERSE 1)
II. THE APOSTLE’S STRONG ARGUMENTS PROVING THE FALSEHOOD OF THE NEW DOCTRINE, AND CONFIRMING THE TRUTH OF THE DOCTRINE HE HAD TAUGHT. (VERSES 2-9)
III. THE APOSTLE SHOWS THAT JUSTIFICATION BY THE WORKS OF THE LAW IS IMPOSSIBLE, AND THAT, FOR A NUMBER OF REASONS. (VERSES 10-14)
IV. THE APOSTLE STRESSES THAT FREE JUSTIFICATION BY FAITH IS A DIVINE COVENANT ARRANGEMENT, WHICH CANNOT BE DISANNULLED BY THE LAW WHICH CAME LONG AFTER. (VERSES 15-22)
A. THE FACT OF THE COVENANT STATED AND PROVED. (VERSES 15-18)
B. THE DESIGN AND MODE OF THE GIVING OF THE LAW EXPLAINED. (VERSES 19, 20)
C. THE PURPOSE OF THE LAW NOT CONTRARY, BUT RATHER SUBSERVIENT TO THE PROMISE. (VERSES 21, 22)
1. The conclusion drawn by the Apostle to the previous statements with respect to the design of the law he, in typical fashion, puts in the form of a question. “Is the law then against the promise of God?” Then follows the immediate answer, “God forbid,” or “by no means.” (Verse 21a)
2. As the law was by no means against the promise, it was altogether unfitted to serve the purpose of the promise. In order for the law to fulfill the purpose of the promise, it would needs be able to give to guilty sinners pardon and life. Since the very reverse is the case, it could not have been given to take the place of the promise. (Verse 21b)
3. If such a law was given, (which, of course, was not so), then, says the Apostle, “righteousness (justification) would have been by the law,” or rather, “by law.”
4. Calvin notes, “The law would be opposed to the promise if it had the power of justifying, for there would be two opposite methods of justification. But Paul refuses that power to the law, so that the contradiction is removed.”
5. So far from that, “the Scriptures hath concluded all under sin,” i.e. “all guilty.” Thus the Scriptures, i.e. the Old Testament Scriptures have concluded or shut up “all,” both Jews and gentiles, “under sin,” i.e. the guilt and condemnation of sin. (Verse 22a; Rom.3:19)
6. The Scriptures have shut up all under sin and guilt, “that (so that) the promise (promised blessing)…might be given to them that believe.” (Verse 22b)
V. THE APOSTLE EXPLAINS WHAT THE STATE OF THE CHURCH WAS UNDER LAW, AND WHAT IT IS AFTER FAITH HAS COME. (VERSES 23-29)
A. THE STATE OF THE CHURCH UNDER LAW BEFORE FAITH IS COME. (VERSE 23, 24)
1. “Before faith came.” What is meant by the coming of faith? (Verse 23a)
a) Strictly speaking, it is not the coming of Jesus Christ, as some understand it, making “before faith came” as synonymous with “till the Seed should come.”
b) Neither is it to be understood as meaning the system or order of things in which faith is the means of justification. Abraham was justified by faith, as were all believers form the revelation of the first promise. (Gen. 3:15)
c) The phrase literally rendered is “before THE FAITH came,” meaning “before the faith of Christ came,” i.e. before the Christian revelation was given.
2. Before this faith came we were kept in custody under law, being locked up with a view to the faith that was to be revealed. (Verse 23)
a) God’s moral law filled their hearts with a sense of guilt and inadequacy. They were obliged to keep it, yet unable to do so. But, even then there was a way of escape provided by God Himself, namely, trust in God’s promise concerning the Seed, which offers free pardon and salvation without money and without price.
(Gen. 3:15; 22:18; 49:10; Isa. 1:18; 55:1, etc.) Sadly, most of the Jews failed to believe, and went about to establish their own righteousness. (Rom. 9:31-33; 10:3, 4)
b) As to the manner in which the strict custody of the law could be a means of leading a formerly self- righteous Pharisee to faith in Christ, Paul’s own testimony says it best. (Phil. 3:5-9)
c) It was not only the Jews, but also Gentiles who were “kept under law.” In fact, the Galatians, for the greater part, were Gentile believers. The moral law is written upon the heart of every man. (Rom. 2:14, 15) Man’s guilt and the need to somehow atone for his sins is the great motivating force behind innumerable false religions in the world.
d) These Galatian believers, whether Jew or Gentile, “before faith came, were kept under law,” as were we all.
3. Therefore, the law served as their custodian to conduct them to Christ, that by faith they might be justified. (Verse 24)
a) The original calls the law our “pedagogue” (schoolmaster), but the word then had more the meaning of a slave in whose custody the slave owner’s boys were placed so that this trusted servant might conduct them to and from school, and might, in fact, watch over their conduct throughout the day.
b) This servant was, accordingly, and escort (attendant) and also a disciplinarian. The discipline was often such that it would cause those placed under his guardianship to yearn for the day of their freedom.
c) That was exactly the function the law had performed. (Verses 19, 22, 23)
d) Thus, it is the preaching of the law with its holy demand, and the severe punishment to which transgressors are subjected, that conducts the sinner to Christ for salvation.
B. THE STATE OF THE CHURCH ONCE CONDUCTED TO FAITH IN CHRIST. (VERSES 25-29)
1. “But, after that faith has come…” After the Gospel revelation has come, and has been received; “…we are no longer under a schoolmaster.” (Verse 25)
a) These words seem not only a statement of fact, but of the reason for it. It is as if Paul had said, “We are no longer, and we no longer need to be under a custodian.”
b) The time comes when the boy is no longer a mere child. The discipline of childhood is no longer necessary. The Judaizers were insistent upon continuing the tutelage of the law, ignoring the fact that the object had been reached, Christ Himself had arrived, and trust in Him had been established. Those who had embraced Him by this true and living faith had attained to majority and freedom.
2. This new-found freedom in Christ has nothing to do with race or former religion. (Verse 26)
a) Paul emphasizes that the Galatians, whether Jew or Gentile were no longer immature children, but rather, in Christ Jesus they were mature (literally) “sons,” even, “sons of God.”
b) They now had all the rights and privileges implied in that term, which state and condition had come about through faith.
3. In vital union with Christ all believers, Gentiles as well as Jews, are immediately sons of God. (Verse 27)
a) In Verse 26, he says that all who are “in Christ” are rightful sons of God. Therefore, being in Christ is all that matters.
b) In Verse 27 he speaks of this union as putting on Christ by being baptized into Christ. This “being baptized into Christ” clearly means more than being baptized in water, for not all who have been baptized in water have “put on Christ.” This baptism refers not to the picture, but rather to what is being pictured. (Rom. 6:3-6; Col. 2:12, 13)
4. The rights of sonship and the joy of union with Christ are the privilege of all believers regardless of their nationality, background, religion, social status, gender, etc. (Verse 28)
a) All are alike blessed in Christ.
b) Nothing but our connection with Jesus Christ accounts for our acceptance with God, and all religious privileges.
c) This fact marks a great difference between both Judaism, and Paganism.
(1) In Judaism there was a great difference between Jews and Greeks.
(2) Among the pagans slaves were excluded, plus there were differences based on gender and social status.
5. Paul again stresses the fact that belonging to the seed of Abraham is not determined by natural descent, but by faith in the promise made to Abraham. (Verse 29)
a) Abraham is called ‘the father of the faithful.” This includes all believers as being his spiritual seed.
b) Throughout the whole world, the Lord recognizes one, and only one, nation as His own, namely the nation of believers. (I Pet. 2:9)
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