posted by R. Fowler White
As a complement to the three recent posts on the Hebrew Roots Movement (here, here, and here), consider the following synopsis of Paul’s argument in Gal 3:1–5:1, where he expounds the contrast between the Promise and the Law, between the Abrahamic covenant and the Sinai covenant. Put differently, in those chapters, the Apostle makes an inter-covenantal argument in which he contrasts Christ and the Law.
We might begin by asking, Why would Paul stress the Promise/Law contrast to the Galatian churches? I maintain that he does so because Paul’s opponents at Galatia (2:4) were teaching a heretical view of how to obtain justification and all the other eschatological blessings of Abraham. Specifically, contrary to the false brothers’ position, the Apostle insists that the Law is not the way to obtain those blessings, whether as an alternative to Christ (i.e., law-keeping without Christ) or as a supplement to Christ (i.e., law-keeping plus Christ). Christ is the only way, Christ alone is enough, to secure those blessings. To see how Paul’s argument unfolds, we will break it down section by section.
The “follies” at Galatia (Gal 3:1-9). The issue that Paul’s opponents had created in the Galatian churches can be reconstructed from several places in the letter. We’ll take as an example 3:1-9. There, Paul expresses his astonishment at the foolish Galatians. He lays bare their foolishness by highlighting the contrast between the way they had begun their Christian lives (3:3b) and the way they were now finishing their Christian lives (3:3c). They were at least seriously considering a way other than the one with which they had started (cf. you who want [or desire] to be under the Law, 4:21). The Galatians had begun their new lives under God’s promised blessing: it was by hearing with faith that He had provided them the Spirit and had worked miracles among them (3:2, 3, 5)! Misled by Paul’s opponents, however, the Galatians were, apparently, submitting to doing the works of the Law (3:3) and, as he will add later, to circumcision (5:2-3). The result of these choices was that they are now finishing under God’s threatened curse (3:10; 5:4; cf. Rom 2:25)! Evidently, the false brothers were luring the Galatians, if they had not already duped them, with a false gospel, a gospel different from that of the Apostle (1:6). So, Paul is required to refute that false gospel, and he does so by arguing both for and from the true gospel of Christ. To rebut the “follies” at Galatia, he takes the Galatians through the history of the Promise and the Law. From that history, he reminds them of several pertinent facts.
Redemptive history lesson #1: Before the Law came in (Gal 3:6-9). First, as summarized in 3:6-9, Paul shows the Galatians that, even before the Law came in, the way to obtain the eschatological blessings of Abraham—including justification (3:6, 8)—had not been by doing the works of the Law, but by hearing with faith. In fact, the way the Galatians were now seeking those blessings was contrary to the way in which God had credited righteousness to Abraham himself (3:6). Clearly, before the Law had been enacted, it had been by faith that God had justified Abraham. In addition, the way the Galatians were now seeking those blessings was also contrary to the way in which God had previously determined to credit those blessings to all among the nations who would be Abraham’s true heirs (3:7-9). Therefore, even before the Law came in, doing the works of the Law had not been the way to get the eschatological blessings that Abraham received.
Redemptive history lesson #2: What the Law itself testified (Gal 3:10-14). Second, Paul goes on to explain in 3:10-14 that the Law itself makes it abundantly clear that it is not those of the Law, but those of faith, who obtain eschatological blessings. The Law spells out this truth in its declarations about those who break it (3:10b): it curses each lawbreaker (3:10; cf. 3:13) and justifies no lawbreaker (3:11a; 2:16). In fact, the Law testifies that the curse of death falls on all who fail to keep it, while the blessing of life belongs only to him who does keep it (3:12b; cf. Rom 10:5). Consequently, the Law itself shows that its violators have no hope of justification, life, or any other eschatological blessings by their own doing of the works of the Law. Their only hope is by hearing with faith (3:11b), faith in the one Seed of Abraham, namely Christ, who would be justified by the Law and would become a curse to redeem all under the Law who believe (3:13). By so much, the Law establishes that it is not those of the Law, but those of faith, who obtain the eschatological blessings of Abraham.
Redemptive history lesson #3: After the Law was enacted (Gal 3:15-18). Third, going back in 3:15-18 to the Law’s enactment after the Promise, Paul insists that the Law neither annulled nor amended the Promise. Specifically, the Law’s introduction did nothing to change the means of securing Abraham’s eschatological blessings from faith to law-keeping. In addition, the parties to the Promise remained the same: Abraham and his seed, Christ—that is, Christ and those of faith blessed in Him (3:16, 29). Thus, even after the Law was enacted, the means of obtaining eschatological blessings was, as it always had been, by faith, not by law-keeping.
Redemptive history lesson #4: Why the Law then? (Gal 3:19-22). Fourth, if history shows that those of the Law have never been heirs of Abraham’s eschatological blessings, then the question arises, Why did God enact the Law (3:19-22)? According to Paul, God put it in place for a purpose different from that of the Promise (3:19b, 22), for a duration different from that of the Promise (3:19c), and by a procedure different from that of the Promise (3:19d-21).
The Law’s purpose (Gal 3:19b, 22). As for its purpose, the Law was added to deal with transgressions as breaches that, if not handled properly, would jeopardize the fulfillment of the Promise, whether the transgressors were Gentiles from outside or Jews from inside (3:19b; cf. 2:18). Moreover, the Law was added to keep transgressors under its yoke and in its custody so that the Promise by faith in Christ might be given to those transgressors who believe (3:22). The Law, then, was not introduced as the way to obtain Abraham’s eschatological blessings, but as the way to handle transgressors, subjecting them to its temporary probationary custody and pedagogy.
The Law’s duration (Gal 3:19c). Regarding its duration, unlike the Promise, the Law was revocable and thus temporary in that it was in effect only until the Seed for whom the Promise was reserved should come (3:19c; 4:4). That Seed having arrived, the Law’s probationary tenure came to its proper end; by contrast, the Promise, being irrevocable, is alone in operation to convey eschatological blessings.
The Law’s ratification (Gal 3:19d-21). With respect to its ratification procedure, the Law was enacted through angels by a mediator, whereas the Promise was enacted by God alone (3:20). That is, the Promise was guaranteed with an oath by God who therein revealed Himself to be the Divine Surety of the Promise for Abraham and his heirs (Gen 15:7-17). That oath was, moreover, progressively revealed to be that of God the Father to God the Son, the Surety proper (Ps 110:4; Heb 7:20-22). Therefore, it is God alone, the Father, the Son, and the Spirit (4:4-6), who is able to dispense the eschatological blessings of the Promise. The Law’s mediator, not being a party to the intratrinitarian pact, was not then and is not now able to dispense those blessings.
Redemptive history lesson #5: It is written. Lastly, as a kind of coup de grâce, Paul challenges the Galatians in 4:21–5:1 to hear once more what the Law itself says. He reminds them that it is written that Abraham had two sons by two different women (4:22). Both sons were circumcised, but only one was named Abraham’s heir. How was it that that one son was his heir? It was not according to circumcision or the Law, but according to the Promise. Ishmael, the disinherited son, was begotten of Abraham’s confidence in the flesh; Isaac, the heir, was begotten of his confidence in the Spirit. The mother of Ishmael was identified with the Law, the covenant that bears children into slavery and is linked to Jerusalem below, an earthly city of slaves. The mother of Isaac was identified with the Promise, the covenant that bears children according to the Promise and is linked to Jerusalem above, the heavenly city of the free.
Paul’s overall point reduces to this: if the Galatians hear the Law rightly, they will learn who are and who are not Abraham’s heirs. More than that, they will know to throw out any pseudo-evangelists who require circumcision and law-keeping. They will do so because the Law itself, rightly read, clarifies who Abraham’s heirs are and also prescribes the rejection of their persecutors, particularly false teachers. The Law, then, was never put in place to dispense the eschatological blessings of Abraham, and so it has never been the way to obtain them. As it was at that time, so it is now (4:29-31).
David Gadbois
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paigebritton
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Ron Henzel
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