Sermons
Faith Brings Righteousness
Faith Brings Righteousness
Gal. 3:1-29
Introduction:
1. In recent weeks we have studied from the first 11 chapters of Romans.
2. Additionally, we have studied about the developing promises made to Abraham and reviewed a “condensed” version of the story of the Bible.
3. In each series we have observed the God of graciousness extending kindness to sinners.
4. We have observed God’s faithfulness to us even though we are enemies, sinners, and ungodly. He has given His Son to pay the penalty for our sin. He has called us from our sinful condition to participate in His new creation.
5. He has invited us into His family, to be descendants of Abraham and heirs of the promise.
6. The Galatians had experienced all of this but were deserting because of a distorted gospel (1:6-7).
7. That seems to be the way it is with us human beings. We may drop anchor but when the wind blows, we begin to drift.
8. In Gal. 3 Paul calls them back to the original gospel that they had accepted. He calls them back to faith. What he says dovetails with what we have learned in Romans and in our condensed version of God’s plan of restoration.
Discussion:
I. Paul’s anchoring arguments are grounded upon the Galatian’s own experience of having received the Holy Spirit by hearing with faith (1-5).
A. They are described as “bewitched.”
1. “Baskaín?” is the term. In the CSB it is translated “to cast a spell.” It is a reference to
the superstitious belief that “the evil eye” could somehow cast a spell on another. This
“evil eye” thing is quite prominent even today in modern Turkey. I do not know that
the people are as superstitious today as in the earlier periods, but you can buy “evil
eyes” at most any tourist spot today.
2. In this context it refers to the distortion of the gospel observed in 1:6-7.
3. What is this distortion that has bewitched them?
4. Evidently, it has to do with Judaizing teaching that interjects Judaism into the gospel (cf.
Acts 15:1; Gal. 2:1-10).
B. Paul in his preaching had brought Christ to their eyes, as if right before their faces.
C. As in Romans he uses questions to force their thinking (3:1-5). Cf. Rom. 3:1-3, 9, 27; 4:1-3;
6:1-3; etc.
1. His question here: “Did you receive the Spirit by the works of the law, or by hearing
with faith?”
2. In their circumstance this involved the working of miracles among them (5).
3. Paul considers the reception of the Spirit as conclusive evidence of “hearing with faith”
being the mechanism of the gospel as opposed to works of the law.
4. He asks, “Having begun by the Spirit are you now being perfected by the flesh?” I take
“perfected by the flesh” to mean “by the works of the law.” It would seem in this
context that this would be a particular reference to the works associated with the Law
of Moses, but the same principle applies to any law. If not justified by works, then you
are not justified by works of the Law of Moses.
5. But sometimes we are a little “bewitched” ourselves. We depend on the grace of God
for our initial forgiveness, then begin to think “My performance is not so good,” which
creates doubts about our relationship with God. We cannot remain justified by
Judaistic law-keeping, but neither can we remain justified by any other law-keeping.
D. To be justified in this way rules out the necessity and meaning of the crucifixion of Christ.
He was crucified because we violated the law. Do not let the “evil eye” mesmerize you!
II. Paul anchors their faith in the historic developments associated with Abraham (6-9).
A. He uses the same reasoning as that in Rom. 4. He quotes Gen. 15:6, just as in Rom. 4:3.
B. If you want to be “sons of Abraham” then believing God (having faith in Him) is the
mechanism for accomplishing that.
C. Paul even uses the word “gospel” to refer to God’s promise to Abraham that all nations
would be blessed in him (8; Gen.12:3).
D. His conclusion: “So then those who are of faith are blessed with Abraham, the believer”
(9).
III. Paul anchors them in what Christ has done (10-22).
A. What Christ has done is interpreted over against what the works of law has done.
1. The works of the law places one under a curse (10-12).
2. Paul quotes Deut. 27:2 (10b).
3. Note what verses 10-11a say.
a. Abiding by all things written in the law is necessary to avoid being cursed.
b. The problem—violation, sin.
4. The solution: “The righteous man shall live by faith.” Cf. Hab. 2:4; Rom. 1:17.
5. However the law says, “He who practices them shall live by them.” Cf. Lev. 18:5; Rom.
10:5. The only trouble is we are “imperfect practitioners” at best and so are under the
curse of death as violators.
B. Christ redeemed us from the curse of the law (13-14).
1. Having become a curse for us. That is He took the curse of death that we deserved.
He paid the redemption price to redeem us. He paid the penalty to redeem us.
2. By hanging on a tree. See Deut. 21:23.
C. Now Paul comes full circle. “In Christ Jesus the blessing of Abraham comes to the
Gentiles, so that we would receive the promise of the Spirit through faith.”
1. Do Gentiles have to be circumcised and observe the law of Moses to be saved?
2. NO! Certainly NOT!
3. The blessing of Abraham has come to the Gentiles through Christ Jesus.
4. The promise of the Spirit has come to Gentiles through faith. Cf. Acts 2:39; 10:44-
48; 11:15-18; 15:8-11.
D. In 15-18 Paul elaborates on the promise to Abraham.
1. He speaks of covenant and promise synonymously. The covenant made with
Abraham is the same as the promise made to Abraham.
2. His argument is that the law does not invalidate the covenant/promise made to
Abraham.
3. He reasons that Christ is the seed through whom all are blessed.
4. Why the law then? Already in Romans we have seen that the law reveals sin (7:7ff).
Gal. 3:19 says, “It was added because of transgressions.” NASB margin says, “for
the sake of defining.” The law was never meant as the means of imparting life (21).
If it had been then righteousness would indeed have been based on law, but
Scripture shut up everyone under sin.
5. This drives us to faith in Jesus Christ. In this way the promised blessing is realized.
IV. Paul anchors them as sons of God through faith in Christ Jesus (23-29).
A. He says the law has brought us to Christ.
1. It is a tutor (“paidag?gós”) a leader, instructor, teacher, schoolmaster. Originally a
slave who conducted students from home to school.
2. It kept us in custody.
B. It brought us Christ and justification by faith.
1. But now we are no longer under a tutor.
2. Necessarily implies a limitation for the law.
3. Not that it did not accomplish its purpose, but that it was time limited.
C. Now we are sons of God by faith in Jesus Christ.
1. Those baptized into Christ have clothed themselves with Christ.
2. Distinctions are no longer relevant.
a. Jew/Greek.
b. Slave/free man.
c. Male/female.
d. We are one in Christ.
3. If we belong to Christ, then we are Abraham’s seed, heirs according to promise.
Christ is the seed in v. 16, but now we are descendants of Abraham since we have
the same faith that he had. We are heirs according to promise.
Conclusion:
1. Faith brings righteousness.
2. The law brings a curse, unless you practice it perfectly, and we have not!
3. Christ has born our curse for us. By faith in what God has done in Him we are part of the family of God. Baptized into Him we are clothed with Him. The shame of our sin is covered.
4. We are part of the family of God. Abraham’s descendants, heirs according to promise.
5. Don’t be mesmerized “by the evil eye.” Don’t be disturbed by those demanding law keeping as the mechanism of salvation. Remain anchored in the gospel of the grace of Christ (1:6).
