I apologize for the length, but Galatians is used to justify Dispensationalism because verses are taken out of context. There is a lot of repetition because I want to ensure the context is continually considered.
In Part 1 of this very lengthy (and hopefully coherent) examination of Galatians, We found that:
- Paul confronts the Galatians for following people who are leading them from the truth of the gospel of Christ.
- Paul gives a brief narrative of his life, admitting that he had been fervent, yet wrong about faith in Christ.
- Paul had to confront a group of believers who are “compelling” Gentiles to become circumcised . . . not to the Glory of God, but to their own glory.
Let’s pick up with Galatians 2:6.
Galatians 2:6-10
6 But of these who seemed to be somewhat, (whatsoever they were, it maketh no matter to me: God accepteth no man’s person:) for they who seemed to be somewhat in conference added nothing to me: 7 But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter; 8 (For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:) 9 And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision. 10 Only they would that we should remember the poor; the same which I also was forward to do.
The Disciples had been commanded to “teach all nations . . . teaching them to observe all things whatsoever I have commanded you” (Mark 16:15-16), but they had been keen about stepping outside of Judea. Paul and Barnabas sought to do what Christ had commanded.
Starting in verse 11, we have another interesting situation develop. Please remember the context [Acts 15] of everything up unto this point. The “Circumcision Party” is a compelling and powerful religious group that teaches that physical circumcision is what merits salvation and they are causing doctrinal problems in Galatia.
Galatians 2:11-13
11 But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed. 12 For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision. 13 And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation.
Do you see how powerful and influential this circumcision party doctrine was? The Apostles actually feared this group.
This leads us into the next topic in Galatians.
Galatians 2:14 – Should We Live as the Circumcision Party, as Jews, or as the Gentiles?
Galatians 2:14
But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?
Galatians 2:14 is often cited to suggest that Paul is teaching that believers should live like the Gentiles and not as Jews. This is done to support the theological doctrine of Dispensationalism that creates a divide in the purpose, delivery, and design of God’s law.
In such a scenario, the Jews obviously represent the Law of God, and Gentiles represent not following the Law of God.
Those who do not want to live according to God’s established ways in His Word, declare the Law of God is made void through their faith, or they simply pick and choose which commandment “system” they want to obey based on several different man-made doctrines. Consequently, which commandments are still in effect is simply a matter of opinion or local custom.
In either case, they claim Paul is declaring that we are to not be like the Jews (that Law of God as written by Moses / Torah) but instead like the Gentiles (either no law or a different “system of commandments”)
Once we delve into this in greater detail, we will discover that Paul is actually teaching the exact opposite of what is described above.
It should be immediately mentioned that from the beginning, any Gentile coming into the faith was always intended to adopt the same law as the natural born Israelite. Those Gentiles that left Egypt with the Israelites were to adopt God’s Law if they were going to travel with them and they were not to be discriminated against if they did. There is no difference between an Israelite and an Egyptian, Moabite, Greek, etc. in the faith.
Numbers 15:15-16
15 One ordinance shall be both for you of the congregation, and also for the stranger that sojourneth with you, an ordinance for ever in your generations: as ye are, so shall the stranger be before the LORD. 16 One law and one manner shall be for you, and for the stranger that sojourneth with you.
(see also: Exodus 12:19; Exodus 12:37-38; 12:49; Levitcus 19:34; 24:22; Numbers 9:14; 15:15-16; Numbers 15:29; Ruth; Isaiah 42:6; 60:3; Matthew 5:14-16; Ephesians 2:10-13; Acts 13:47; Romans 11:16-27; Jeremiah 31:31-34; Ezekiel 37; 1 John 1:7)
Therefore, if Paul was in fact teaching that converted Gentiles were to not keep the same Law of God as the Jews, He is then violating God’s established Word as written by Moses. This would be quite odd because Paul himself taught that he believed and practiced everything written in the Law and Prophets when he was accused of not teaching and practicing the Law of Moses:
Acts 24:13-14
13 Neither can they prove the things whereof they now accuse me. 14 But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the law and in the prophets:
Just like Stephen in Acts 7, Paul was falsely accused of violating the Law of Moses – but the ‘Jewish Leaders’ could not produce evidence that either one of them had. If they were teaching a doctrine contrary to Torah, there would be witnesses and proof. That would certainly mean that Paul believes Numbers 15:15-16 to still be true, unless Paul was lying.
However, let’s pretend that we still did not believe Paul (because he is lying out of fear of the Jews?) on this matter and that one could still be convinced that they should live as Gentiles and that meant they are not to observe the law of God in the faith.
Let’s test that doctrine, even to its surrounding text. First, we need to cover the basics.
We have three specific groups we need to understand fully:
- The “Circumcision Party”
- The “rest of the Jews” – Jews such as Paul, Peter and Barnabas
- Gentiles
Galatians 2:14 mentions several different groups of people common in first century Galatia. It would make sense for us to understand each group well to enable us to discern the doctrines and belief systems of each.
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Group 1) The “Circumcision Party” Galatians 2:12-13
12 For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision. 13 And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation [hypocrisy].
Peter used to eat with the Gentiles (Acts 10-11), but now after delivering the decree of Acts 15, Peter is playing the hypocrite by sitting with the Circumcision Party. The Circumcision Party has a man-made law, not from the Law of God, that a Jew is not to eat with Gentiles.
Peter is doing this because he “fears” them. Peter had earlier denied knowing Jesus after his arrest for fear that he would be arrested, also. Peter was no coward, but against bullying pressure from groups that are known to murder their enemies, even the stout of heart can back down, temporarily.
It is implied that Peter must fear them because he knows that the decree James issued calls the Circumcision Party nothing better than false teachers. Remember, this is related to the same group that made false accusations against Stephen, and then dragged Stephen out of the city gates to stone him. There was certainly valid reasons to be fearful.
Given the amount of influence and power this group had in the first century, it would not take much for this group to assemble a list of false accusations against Peter just like what was done to Stephen in Acts chapters 6 & 7.
We discussed in detail (part 1 of this teaching) that the “Circumcision Party” believed that it was only through God’s law (starting with circumcision) that Gentiles could be saved as proselytes. They taught that all commandments of God coupled with commandments of men need to be followed before one can be justified for salvation.
This appears to be the doctrine (or “false gospel”) that Paul is teaching against in the letter to the Galatians. Paul mentions several times that the false doctrine of salvation through the law is the core error that the Galatians (and other believers) have been misled to believe.
Galatians 2:16
Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.
This theme continues throughout Galatians: (i.e. Galatians 2:21; 3:2; 3:3; 3:5; 3:11; 5:4)
“Works of Law”
The Dead Sea Scrolls give us some insight into a Jewish sect in the first century called “Works of Law” [http://www.ccg.org/weblibs/study-papers/p104.html]. The Jewish sect of Works of Law appear to have been related to the Sadducee sect and believed many things in their doctrine that were contrary to God’s law (Torah).
They were, in effect, not living God’s law in faith but in fact living their own invented law – which was a twisted form of God’s law. Paul’s need, in Galatians 3, to address their devotion to Abraham’s physical works (circumcision being one) and their minimizing Abraham’s righteousness through faith.
Abraham’s faith in God came first before he manifested the outward sign of circumcision. The Works of Law crew placed the emphasis on what Abraham did instead of on why he did it. Their doctrine was related to those of the “Circumcision Party” or perhaps they are of the same group and same beliefs.
This would be why Galatians 6:13 states that this group that is supposedly teaching God’s law for salvation does not even “keep God’s law themselves.”
Galatians 6:13
For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh.
Salvation through works is not possible. The Law of Moses is the physical manifestation of those who believe God. The person who believes in God and keeps the Law of Moses does a good thing. The person who keeps the Law of Moses believing that they will earn salvation through their Mosaic works does not understand the purpose for the Law of Moses and they risk damnation because of their unbelief.
At the end of Acts 15 we read that James declared the doctrine presented in Acts 15:1 as false doctrine, that it is faith that saves us, not circumcision as the doctrine of the “Circumcision party” teaches. This is the exact same thing Paul is teaching in his letter to the Galatians.
In summary, the two main problems with the “Circumcision Party” are that they present a false gospel (salvation by works) and they do not keep the Law of God themselves. They only keep circumcision in the flesh to boast in the flesh. In reality, the whole point of outward circumcision according to the Law of God is to be a demonstration of our inward circumcision. God’s law is to be practiced as it was intended to be practiced, not as a means to salvation, but out of love for God (1 John 5:2-3).
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Group 2) Jews Such as Paul, Peter and Barnabas (Believing Jews)
In Paul’s letter to the Romans, Paul declares that those that subscribe to the doctrine of salvation by circumcision simply to boast in the flesh (outward only) are not true Jews. We just read that this belief and practice is the root of the doctrinal error of the Circumcision Party. This false doctrine was misleading the beliefs of the Galatians. Thus, Paul does not consider the Circumcision Party as true Jews. He simply cannot according to his own definition in the context of this false circumcision doctrine.
Romans 2:28-29
28 For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: 29 But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.
Paul was constantly dealing with the false doctrine of the Circumcision Party in his letters. Those of the Circumcision Party do not keep God’s Law themselves, but only do certain works to boast in the flesh. Paul’s point is that we are to be circumcised in the heart first. This is what the Law of God already taught:
Deuteronomy 10:16
Circumcise therefore the foreskin of your heart, and be no more stiffnecked.
Deuteronomy 30:6
And the LORD thy God will circumcise thine heart, and the heart of thy seed, to love the LORD thy God with all thine heart, and with all thy soul, that thou mayest live.
Jeremiah 4:4a
Circumcise yourselves to the LORD, and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem
The Circumcision Party focused on outward application only, not an inward transformation as being necessary first.
In a previous example, we mentioned that this would be equivalent to being told today that a person had to be baptized to be saved, instead of being saved inwardly through faith and then being baptized as an outward expression of their inner commitment. Obviously, such doctrine does not stand the test in the first century and nor does it today, whether it be for circumcision, baptism, or any other commandment of God.
The Law of God is only good if it is used in the way it was intended to be used:
1 Timothy 1:8
But we know that the law is good, if a man use it lawfully;
This is what Paul means when he admonishes the Circumcision Party for doing the law, but not ‘keeping’ the Law in Galatians 6:13. The Law of God is not designed to save us. It is designed to define sin (Romans 7:7), bless us in obedience, and curse us in disobedience (Deuteronomy 11:26-28).
As Gentiles coming into the faith, once we are circumcised of the heart, then and only then are we are to be circumcised in the flesh. The Circumcision Party had it all backwards. Outward circumcision is nothing if we are not doing it out of circumcision of the heart first as found and taught in the commandments of God. Paul taught the same to the Corinthians.
1 Corinthians 7:19
Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God.
We even learn just a few verses later that the reason that Paul has to teach the Corinthians that circumcision and uncircumcision is nothing is because they were also being taught the same false doctrine as the Galatians. Circumcision cannot save us from our sins. Circumcision unto salvation is a doctrine that causes us to follow men, to be in bondage to men. We were redeemed and bought on the cross.
This is why in the context of circumcision in 1 Corinthians 7, it concludes with the following:
1 Corinthians 7:23
Ye are bought with a price; be not ye the servants of men.
If we follow such works-based salvation false doctrine, we are simply just obeying men, becoming slaves to men, instead of being slaves to God. This was a massive problem in the first century.
Acts 5:29
Then Peter and the other apostles answered and said, We ought to obey God rather than men.
In the first century, mainstream Jewish leadership practiced something called the “oral law” (Talmud). This wasn’t officially committed to writing until approximately 200AD by Rabbi Judah the Prince. The Mishnah is a rendering of the Torah and the Talmud. The mixture of the two is the problem that Jesus addressed when he told the disciples to do what the Rabbis said when they were seated on ‘Moses’ seat’, but to reject their example once they left the seat.
Matthew 23:1-5
1 Then spake Jesus to the multitude, and to his disciples, 2 Saying, The scribes and the Pharisees sit in Moses’ seat: 3 All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not. 4 For they bind heavy burdens and grievous to be borne, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers. 5 But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments,
Jesus also referred to the “oral law” as the “traditions of the elders” that violates the “law of God” or the Word of God.
Mark 7:6-9
6 He answered and said unto them, Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with their lips, but their heart is far from me. 7 Howbeit in vain do they worship me, teaching for doctrines the commandments of men. 8 For laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups: and many other such like things ye do. 9 And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition.
There is much that can be said about the “oral law.” However, at a very basic level, the “oral law” consisted of doctrines, teachings, and commandments of men that much of the mainstream Jewish leadership of the first century elevated above the commandments of God. In some cases, the “oral law” even contradicted the commandments of God. This major issue of the first century is also the point and purpose of Jesus’ teaching in Matthew 5, His rebuking in Mark 7, and many other of His other points of contention with Jewish leadership during the length of His ministry.
The critical point to remember here is that there is a clear difference between the “commandments of men” and the “commandments of God.” Commandments coming from men, are commandments of men – not commandments of God. Commandments coming from God are commandments of God, or the Law of God – not commandments of men.
The merging of these two truths have caused Christians all sorts of problems. Jesus emphasized this when he condemned the traditions of the Jewish leaders
Mark 7:13
Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye.
As we can see, just like today, these things were often confused even in the first century. The commandments of men were merged together with the commandments of God. It is the Word of God that we are to follow, not doctrines and traditions of men. Even in Mark 7:10 specifically, we see our Lord appealing to what was written by Moses as the Word of God. We must remember that it is every word that came out of the mouth of God (which happened at Sinai) that is to be food for us (Matthew 4:4).
In summary, Paul does not consider anyone a real Jew unless they have an inward desire to keep God’s commandments for God only, not for men. Outward only Jews kept God’s law not for their love for God (1 John 5:2-3) but simply to boast in the flesh. Thus, they had no faith in God, but sadly only faith and love of themselves, in their ways, through their commandments.
Paul, Peter and Barnabas would have qualified as a true Jew according to Paul’s definition. They observed God’s law because of their inward desire, not because of the false outward motivation of the Circumcision Party. They rejected the “oral law,” the same “oral law” that Jesus rejected and that Paul later rejected coming out of his previous Pharisee doctrine when he was zealous for the “traditions” of his fathers (see Galatians 1:14).
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Group 3) Gentiles
The group of the Gentiles is the easiest to define. Paul defines that group in the very next verse:
Galatians 2:15
We who are Jews by nature, and not sinners of the Gentiles,
Paul contrasts the true Jews (the “we”) with the Gentile sinners. Thus, in the context here, the Gentiles referenced were not saved but were still in the bondage of their own sin. Now we understand that there were Gentiles who were also believers, but that is not in the context here. According to Paul, the true Jews know salvation by faith and they follow the Law of God. It is Paul’s desire that Peter is an example to the Gentiles, not an obstacle.
The Summary of the Three Groups:
- Circumcision Party – They present a false gospel of salvation through God’s law starting with circumcision. They place their faith in themselves and their traditions in error. In addition, they also do not keep God’s law themselves (sinners).
- Jews – Jews such as Paul, Peter and Barnabas – This is the group that Paul associates himself, Peter, and Barnabas with. Paul defines a true Jew as someone who is circumcised of the heart, meaning that their heart is fully “cut out” for God. One with a circumcised heart has every desire to keep God’s ways, not for man or for himself, but to love God. They do not practice the traditions “oral law” that is contrary to the Law of God as written by Moses. This is actually the whole point of the New Covenant (Jeremiah 31:31-33; Ezekiel 36:26-27), which is to bring us back to the Law of God.
- Gentiles – The Gentiles, or unbelieving Gentiles in this context, are also called sinners by Paul himself. They are not yet saved. In this regard they are like the Circumcision Party, but still differ in culture and
Now let’s look at verse 14
Galatians 2:14
But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?
Now there are some who interpret this as Paul in essence saying: “If you are a Jew and have rightly abandoned the law (which means you’re living like a Gentile), why do you compel the Gentiles to keep the law like a Jew by only eating with the Jews?”
Due to this interpretation, it is commonly misunderstood that this is a passage that supports the doctrine of the law being abolished. But verse 15 exposes the fallacy of this interpretation when Paul contrasts the Jews with Gentiles and identifies the Gentiles as being sinners.
Galatians 2:15
We who are Jews by nature, and not sinners of the Gentiles,
Thus, Paul declaring that Peter was acting like a Gentile can only be interpreted as being highly negative. He was calling Peter a sinner and setting for himself as a hypocritical example for the Gentiles.
Acting like a Gentile is NOT a good thing because according to Paul, Gentiles are sinners and DO NOT keep the Law of God.
Likewise, in the same context, Paul identifies himself, Barnabas, and Peter as the “true Jews” not the Jews of the Circumcision Party whom, according to Paul’s doctrine, are not true Jews. The true Jews are Paul, Barnabas, and Peter.
Now that we have defined the groups in Galatians 2:14, this understanding should be very clear.
Galatians 2:14
But when I saw that they (Circumcision Party) walked not uprightly according to the truth of the gospel (presented false gospel), I said unto Peter before them all, If thou, being a Jew (true Jew), livest after the manner of Gentiles (sinners), and not as do the Jews (true Jew – us), why compellest thou the Gentiles (sinners) to live as do the Jews (true Jew – us)?
Paul is in effect asking Peter, “How can you expect the Gentiles (sinners) to act like the (true) Jews if you are acting like Gentiles (sinners like the Circumcision Party) yourself?”
So the question wasn’t “Why are you over there trying to get Gentiles (Torah breakers) to live like Jews (Torah keepers)? Don’t you know the law is abolished?”
The real question was “How can you ever compel the Gentiles to keep the Torah (like true Jews are supposed to) if you are sinning yourself?”
This is a massive departure from how this verse is usually interpreted. Many want to associate themselves as Gentiles.
But if we are believers, then we are no longer Gentiles but have become citizens of the commonwealth of Israel (Ephesians 2:11-13).
We have been removed from the wild olive tree (the Gentiles) and grafted into the cultivated olive tree (Romans 11) – Israel (Jeremiah 11:16). We have left the nations (Gentiles) and have been adopted into the family of the one nation of God (Israel). Thus, we are to follow the same instructions given to Israel from the beginning. One Nation, One Law.
The Rest of Galatians 2:
Concluding chapter 2, Paul continues to teach against the false doctrine of the Circumcision Party who teach a works-based salvation.
Galatians 2:16-17
16 Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified. 17 But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? God forbid.
Paul teaches the same thing other letters:
Romans 6:15
What then? shall we sin, because we are not under the law, but under grace? God forbid.
Romans 3:31
Do we then make void the law through faith? God forbid: yea, we establish the law.
In chapter 1 Paul states how he, as a Pharisee, had to come out of such false doctrine himself.
Galatians 2:18
For if I build again the things which I destroyed, I make myself a transgressor.
Paul then goes on to say that he died to the law to enable him to live for God.
Galatians 2:19
For I through the law am dead to the law, that I might live unto God.
That seems confusing, but we also know that Paul teaches the same thing in Romans 7 that he is teaching in Galatians 2:19.
Romans 7:9
For I was alive without the law once: but when the commandment came, sin revived, and I died.
Does this mean that Paul discards the Law of God? That Paul killed the Law of God? No, absolutely not. “God forbid!” (Romans 3:31). The law is designed to kill us so that it produces an inward desire to live to God instead of for our self. It is through the law that we realize that we are sinners.
This is what it is supposed to do, and for that, it is good.
Romans 7:11-12
11 For sin, taking occasion by the commandment, deceived me, and by it slew me. 12 Wherefore the law is holy, and the commandment holy, and just, and good.
Paul then teaches that because the law kills him by exposing his sin, that the desire to keep the Law of God and desire to hate the law of sin is the natural result in our faith:
Romans 7:13-25
13 Was then that which is good (the Law of God) made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good (the Law of God); that sin by the commandment might become exceeding sinful. 14 For we know that the law is spiritual: but I am carnal, sold under sin. 15 For that which I do I allow not: for what I would, that do I not; but what I hate, that do I. 16 If then I do that which I would not, I consent unto the law that it is good. 17 Now then it is no more I that do it, but sin that dwelleth in me. 18 For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. 19 For the good that I would I do not: but the evil which I would not, that I do. 20 Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. 21 I find then a law, that, when I would do good, evil is present with me. 22 For I delight in the law of God after the inward man: 23 But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. 24 O wretched man that I am! who shall deliver me from the body of this death? 25 I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin.
Did you notice in verse 25 that Paul mentions the “Law of God” and the “law of sin”? One of the reasons that Paul is hard to understand is because he speaks of seven different “laws” (e.g., Law of God; law of sin; law of sin and death; law of faith; etc.) throughout his epistles. Understanding the context to know which law Paul is speaking of is important, This is why trading verses in a spiritual tit-for-tat is ineffective – the context is often lost.
With this, we realize that Paul is certainly not teaching against the Law of God in Galatians 2:19, but describing the correct process that the Law of God is to serve; as a guide on how we are to live and love God. The Circumcision Party made it about salvation – a process they perverted and twisted.
Galatians 2:19
For I through the law am dead to the law, that I might live unto God (serve through the Law of God).
Paul explains the Law of God in this way for a very important reason. The Circumcision Party reads God’s law and simply does God’s law to boast outwardly. Without faith, God simply does not recognize such works as obedience, but instead men’s faulty religious systems under the guise of God’s ways.
Paul’s point is to prove that God’s law is designed to convict us by defining and exposing our sin. At that time, it is to force us to realize that we are sinners; thus, it cannot be a means to salvation. God’s law is to point us to the means to salvation (Christ). We then put on the mind of Christ (Romans 7:25; 1 Corinthians 2:16) in our faith, which is serving the Law of God because of our salvation, not for our salvation.
Galatians 2:20
I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.
Paul concludes that practicing God’s law for salvation nullifies the grace afforded to us through faith. Righteousness unto salvation is through Christ alone.
Galatians 2:21
I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain.
However, just because we have faith that affords us grace and righteousness unto salvation by Christ, does not mean that we are no longer to practice the righteousness of the Law of God.
Galatians 2:17
But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? God forbid.
Romans 3:31
Do we then make void the law through faith? God forbid: yea, we establish the law.
It is because of the righteousness afforded to us by grace that we actually practice righteousness. Christ becomes our example to follow the Law of God, not our excuse to not follow the Law of God.
2 Peter 2:20-21
20 For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. 21 For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them.
To summarize what Paul is teaching in Galatians as simply as possible, it could be said that Obedience is the fruit of salvation – not the root of salvation.
Obedience is not our salvation, but the evidence of it. It is simply how we “will know them by their fruits.” (Matthew 7:20)
Galatians 2:20
I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.
Galatians 3
Galatians 3:1-4
1 O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you? 2 This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? 3 Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh? 4 Have ye suffered so many things in vain? if it be yet in vain.
Paul’s point, contrary to the Circumcision Party, is that we are not made perfect by obeying the Law of God, but by the inward faith that we have. We obey the Law of God because of our inward faith. How would disobeying the Law of God be an outward sign of our inward faith? Is a lying, thieving, murderous, adulterer the image that would speak to salvation? Yes, we sin, but we should not be known as being ‘okay’ with sin.
Galatians 3:5-9
5 He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith? 6 Even as Abraham believed God, and it was accounted to him for righteousness. 7 Know ye therefore that they which are of faith, the same are the children of Abraham. 8 And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed. 9 So then they which be of faith are blessed with faithful Abraham.
Paul cites Abraham as validation for his teaching. Remember, Abraham was in the faith BEFORE he was circumcised. Circumcision is not what causes your faith, faith is what causes you to want to be circumcised.
Even still, the “believing” Abraham kept the Law of God according to what God tells Isaac..
Genesis 26:4-55
4 And I will make thy seed to multiply as the stars of heaven, and will give unto thy seed all these countries; and in thy seed shall all the nations of the earth be blessed; 5 Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws.
Here we enter into the next section that requires significant discussion…
Galatians 3:10-14
10 For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them. 11 But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith. 12 And the law is not of faith: but, The man that doeth them shall live in them. 13 Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: 14 That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.
So is God’s Law a curse, or are we cursed for breaking God’s Law?
We need to read and apply what Paul is saying here. Let’s go back to the beginning of the Bible and see what God says His Law is intended to do:
Deuteronomy 11:26-28
26 Behold, I set before you this day a blessing and a curse; 27 A blessing, if ye obey the commandments of the LORD your God, which I command you this day: 28 And a curse, if ye will not obey the commandments of the LORD your God, but turn aside out of the way which I command you this day, to go after other gods, which ye have not known.
God’s Law blesses and curses.
(Deuteronomy 11:26-27; Psalm 112:1, 119:1-2, 128:1; Proverbs 8:32, Isaiah 56:2; Matthew 5:6, 5:10; Luke 11:28; James 1:25;1 Peter 3:14; Revelation 22:14)
This is where the concept of the “curse of the Law” originates. Paul is not inventing something new, nor is he calling the “Law of God” a curse. We are not cursed in obeying the Law of God. We are cursed when we break the Law of God.
The curse is clearly not the Law; the “curse” is clearly stated to be a result of our transgression of it. Have we all broken God’s Law? Yes! So we all have to deal with being under the “curse of the Law”.
If we never deal with the curse that we are all under, then we will go through the second death at the Great White Throne Judgment.
1 John 3:4
Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law.
God’s Law can only do three things: bless, curse, and define sin. Here is how it works…
The curse of the Law is the second death. Because of our sin (breaking God’s Law), we all deserve death (Romans 5:12). However, once we have faith in the finished work on the cross, we enter into His grace and are no longer under the “law of sin and death (curse)” (Romans 8:1-3).
Jesus died on the cross to take away our sin and what results from sin, the curse and the death – not God’s Law.
This is simply Salvation 101, right? This is nothing new. We all should already know that Jesus died on the cross for our sins, taking away the curse of the second death by grace.
Why does Paul need to teach something that seems so simple and elementary to us? Because PEOPLE keep messing it up. Verse 3:11 makes it clear.
Galatians 3:11
But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith.
The Galatians were trying to be justified by the Law of God because of the theological and social pressure coming from the Circumcision party and Works of Law doctrine. Obviously, anyone trying to be justified by God’s Law needs to be taught the process of salvation (through faith by grace) all over again.
Paul makes it clear that we are to live by God’s Law, by faith – not for justification. Anyone trying to be justified by God’s Law, instead of being justified in faith by God’s grace, is still under the “curse of the law” (law of sin and death). The only way to not be under the “curse of the law” (law of sin and death) is to come into faith in the Word of God, and then you will come into God’s grace in the work on the cross.
Again, the Law only does three things: defines sin (obedience or disobedience), curses us, and blesses us.
Once the Law defines sin for us, we then realize that we are under the curse of the Law (law of sin and death). We then realize that we require a Savior to remove that curse (second death). This is where grace offers us salvation to remove the curse of the Law in our faith. If the Galatians believe keeping the Law saves, then they are not going to realize that they need a Savior to save them. This is exactly what Galatians 3:22-25 teaches us, which is the next often cited point of confusion in Galatians (Law as a “schoolmaster”).
Now that the curse is abolished after our faith is established, where does that leave us in respect to the “Law of God?”
We are still left with the “Law of God” defining sin (disobedience) and blessings (obedience), since the curse (Deuteronomy 11:26) is now gone. This is why Scripture focuses so much on the blessings of the “Law of God” for the obedient believer.
(Psalm 112:1, 119:1-2, 128:1; Proverbs 8:32; Isaiah 56:2; Matthew 5:6, 5:10; Luke 11:28; James 1:25; 1 Peter 3:14; Revevlation 22:14).
It is the unbeliever that is still under the curse of the law (second death / law of sin and death). The Spiritual mind is after the “Law of God” (freedom from sin), and thus receives all of the blessings in obedience to God’s Law.
Matthew 5:14-19
14 Ye are the light of the world. A city that is set on an hill cannot be hid. 15 Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. 16 Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. 17 Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. 18 For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. 19 Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.
If we say that the ‘Law is abolished’ then do we not make Jesus out to be a liar?
Clearly ‘heaven and earth have not passed’, and clearly God’s Law is not a curse, but we cursed ourselves by not obeying it (law of sin and death). That is why we need a Savior; the Savior did not come to abolish God’s Law, but to take away the curse we deserve from not obeying.
Galatians 3:15
Brethren, I speak after the manner of men; Though it be but a man’s covenant, yet if it be confirmed, no man disannulleth, or addeth thereto.
Paul makes a point that no one can add to or take away from covenants between men – how much more is that true of covenants with God? Think about that for a moment. If man’s covenant cannot change, then neither can God’s covenant. They are built on mutual promises. That is Paul’s point here.
Nothing in the Word of God changes between us and Him. The new covenant is simply about the House of Israel coming back into the covenant.
The ten tribes of Israel were conquered by Assyria and carried away. They never returned to the land as the tribe of Judah had after being conquered and carried away by Babylon. The ten tribes (also referred to collectively as Ephraim in the OT) assimilated into the culture of the lands they were carried off to and lost their identity.
The covenant was to the entire House of Israel. How were the ‘lost tribes’ to share in the covenant? There needed to be a shepherd to bring all the sheep back to the fold.
Matthew 15:24
But he answered and said, I am not sent but unto the lost sheep of the house of Israel. (see, also, the parable of the lost sheep – Luke 15)
We have also seen that Gentiles could share in the blessings to Israel, including the covenant, if they had faith and followed the Law
Galatians 3:16
Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.
According to our Messiah in his parable of Luke 8:11, the “seed” is metaphorically defined as the Word of God. This makes sense because a seed is full of instructions (or DNA). A seed grows into a tree, or people, or whatever the instructions dictate. Seeds, when nurtured, produce fruit. We produce physical fruit (children) and spiritual fruit (Galations 5:22-23; Ephesians 5:9)
Paul’s point here is that there is only one seed that contains life, Jesus Christ (Word of God made flesh – John 1:14) for everyone. There is not a set of instructions for the Jews and a separate set of instructions for Gentiles – yet people still make that mistake even today.
Numbers 15:16
One law and one manner shall be for you, and for the stranger that sojourneth with you. (also see Exodus 12:49)
Thus the Word of God was the same for Abraham as it was for the Jews, and the mixed multitude, at Sinai.
Why is that important?
Because it proves a point for Paul.
Abraham came into faith FIRST and THEN he was circumcised. There is no difference in how it was then, or at Sinai, or even today, which is Paul’s next point.
Galatians 3:17-18
17 And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. 18 For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise.
So if the law is not a means to salvation (if it was not required for Abraham to be circumcised to come into the faith) and the law is the same as it was for Abraham, those at Sinai, and those today, then what is the purpose of the Law of God? The question logically follows, so Paul begins to answer it.
Galatians 3:19-21
19 Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator. 20 Now a mediator is not a mediator of one, but God is one. 21 Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law.
The law is given to us to point out our transgressions, to define and expose our sin Romans 7:7.
The law is given to us through mediators. In the English text it sometimes says angels, but the word is more literally known as messengers. Moses acted as a messenger and mediator of the Torah, or Law of God.
Jesus, also, to whom the promises were made, did the same.
So, since the Law of God points out our sin which demands our death, is it against God’s promises for our salvation?
Galatians 3:21
Is the law then against the promises of God? God forbid: . . .
So, the promise of God He is offering us is grace, and thus, we have it being said right here, that practicing the Law of God is NOT against grace. It is simply that the law of God does not afford us grace, but points out the reason we need grace, since we have all broken the law of God – which is Paul’s next point.
. . . for if there had been a law given which could have given life, verily righteousness should have been by the law.
Then Paul begins to discuss how the Law of God leads us into grace – which is a subject of verses that are often confused . . .
. . . which will have to continue with part 3 of this study.
