“Is the law then contrary to the promises of God? Certainly not! For if a law had been given that could give life, then righteousness would indeed be by the law. But Scripture imprisoned everything under sin, so that the promise by faith in Jesus Christ might be given to those who believe.”
Galatians 3:21-22
God is the Promise Maker and Keeper (Ps 145:13-14, Num 23:19). He established a covenant through Abraham that would be a blessing to all creation (Gen 12:2-3):
“…I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. (3) I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed.”
In the first century of church history, there were significant issues with Judaizers…Jews who converted to Christianity…promoting the idea that the laws of Moses must be observed as an “add-on” to faith in Jesus in order to inherit salvation. This was one of the first recorded heresies to afflict the early church. As a result, the first ecumenical gathering of church leaders was convened to address the matter (the Jerusalem Council, Acts 15).
In summary, the apostles agreed that such teaching was not in accordance with the sound doctrine of the Gospel, and they sent Paul and Barnabas with a letter memorializing their consensus and providing additional exhortations to the churches. Unfortunately, this false teaching persisted even after the Jerusalem Council had long adjourned.
Paul’s letter to the churches in Galatia was written to combat this specific heresy. Though he had taught them the true Gospel, they had quickly turned away to this seductive teaching. This issue resonates today in a “principled” way, like a dark shadow. The law of Moses was a “works-based” system that required obedience and performance in exchange for God’s blessings.
Many Christians today may confess that they believe in Christ under the new covenant of grace, but they often attempt to live out their faith with an Old Testament covenant mindset. In other words, some in the community of faith still seek to justify their righteousness based on a transactional, merit-based relationship with God, rather than obeying Him out of love (Jn 14:15), because He has already justified us through Christ’s works.
In our focus passage (Galatians 3:15-29), Paul elaborates on the distinctions between the covenants of the Old Testament Law and the New Testament Promise. He explains why the “promise” (i.e., the covenant of grace) is not only greater than the law, but also why the law does not overrule or change the promises given to Abraham. Furthermore, the law does not oppose these promises; rather, it highlights their importance, as the requirements of the law reveal the hopelessness of earning one’s own salvation (cf. Rom 7:7-11).
The promises were made to (and through) Abraham (v. 16): “…And to offspring, referring to many but specifically to one. And to your offspring, who is Christ.” This passage, when read alongside Genesis 12, should be understood in two ways:
- Those who believe in God (the Savior), as Abraham did, have righteousness imputed to them. Believers are the “offsprings,” meaning the “nations” that will be blessed through his offspring.
- Jesus is the most significant “offspring” to come through the lineage of Abraham. Paul affirms that Jesus is the seed (descendant, offspring) to whom the promises would be administered to the world.
Paul reminds the reader that the promise was established by covenant 430 years before the law was ever given or inaugurated. The covenant was made and sealed with Abraham as a guarantee. The law is not a promise but a requirement (obligation). It revealed that humanity is incapable of fulfilling the righteous requirements of the law, thereby underscoring the necessity of the promise God Himself has guaranteed under the New Testament covenant.
With this foundation, Paul rightly poses the question in verse 19, “Why then the law?” What is its purpose? The law was given to identify sin (i.e., transgression). Furthermore, Moses served as a “type of” human mediator between God’s people (Israel) during the covenant made at Mt. Sinai, where the law was given. Now, under the New Covenant (established in Jesus’ blood), there is no longer any human mediator between God and His people; Christ, the Second Person of the Trinity, the Son of God, is our Mediator (1 Tim 2:5-6).
Paul continues with his core argument in our focus passage: the law does not oppose the promise; rather, it assumes it. The law condemns and does not give life. At the same time, it is not in competition with the Gospel by which the new covenant of grace is declared. There are not two paths to life, nor can the works of the law be added to Gospel grace.
Lastly, Paul describes one primary role of the law: to serve as a “Guardian” to us. Here are a couple of thoughts on what he intends to convey:
- A guardian (similar to a parent-child relationship) facilitates training by pointing out and punishing misbehavior. The law functioned in a similar manner, highlighting the holiness of God’s standard and punishing lawbreakers. The Law was rooted in Blessings and Curses (Deut 28) as a result of obedience.
- A guardian serves as a temporary protector. Just as a parent builds an environment around a child to separate and protect them from unhealthy influences, the law functioned similarly for Israel by prescribing a lifestyle to keep them from being seduced by the idolatrous worship practices of the Gentiles.
Paul rightly concludes that we are no longer under the rule of the law (the guardian), but we are given over to the law of Christ by faith. We have union with Him through baptism, which symbolizes the vital connection we have in Christ, as He lives in us. Through Christ, God no longer distinguishes between Jews and Gentiles. The wall of separation that divided and alienated Gentiles from the commonwealth of God is destroyed (Eph 2:14).
Paul concludes by stating that there is (v28), “neither Jew nor Greek, neither slave nor free, neither male nor female…” To be clear, he is not suggesting that these categories have ceased to exist on earth because of Christ. Rather, Paul is endeavoring to communicate that God no longer grants preferential status based on ethnicity, social status, or gender; we are all one in Christ. Those who believe in Jesus are Abraham’s true offspring, inheriting the promises of the new covenant. Amen.
Dr. Jason S. Price, Th.D
www.springoflivingwaters.com
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