IV. The Cross Examination (3.1 – 4.

11)

This section continues Paul’s interrogation of the Galatians that began in 1.6. It is marked off by two sets of rebuking
questions, those of 3.1-5 and those of 4.8-10, which together signal the section’s beginning and end. 1

A. Salvation: Grace vs. The Law of Works (3.1-18)

“O you foolish Galatians; who has bewitched you unto whom - right before your very eyes – Jesus Christ was
openly, graphically set forth and portrayed as crucified?” (3.1)

One is “foolish” (anoētos) not because of a mental deficiency, but because they chose to be thoughtless and senseless
in their relationship with God. He uses “foolish” to liken them with barbarians, those that thrust aside spiritual
insights. He does not call them barbarians, but he lets them know that he considers their behavior equally ‘silly’ and
‘idiotic’ (cf. Rom 1:14). Jesus combined “foolish” with “slow of heart” in Luke 24.25. He also used “fool” to describe
a godless person in Matthew 5.22. Sin is not an accident. At some point, we decide to drop our shield of faith, giving
Satan a free shot. Our minds are the targets of spiritual warfare. Temptation triumphs because we refuse to monitor
our thoughts or to rehearse God’s truth.

Every person is tempted when he is drawn away, enticed - baited - by his own evil desire. Then the evil desire, when
it has conceived, gives birth to sin, and sin, when it is fully matured, brings forth death. Do not be misled, my beloved
brethren (Jas 1:14-16).

Exasperated by the Galatians’ fickle behavior, God calls them to the witness stand to face the prosecuting attorney for
their dalliance with religious rabble-rousers. Even though Paul asked “Who,” the emphasis is more on the verb
“bewitched.” The culprits are easy to identify. Only Satan would expend supernatural energy to mesmerize the
church. “Bewitched” (baskainō) was a common idiom that characterized the devious strategies of an enemy. They
used charms and evil spells to hold others mesmerized by an irresistible power, and they used good old flattery to
fascinate them. We cannot discount the reality of satanic activity, at the same time it does not seem that Paul believed
Satan had succeeded in casting magical spells. He simply realized that demonic forces could flatter the saints at
Galatia by inflating their sense of self-importance.
Satan knows that if he can convince us that his lies are plausible, he can cloud our judgment. He flatters finite man
with the idea that the omnipotent God needs our help to implement the plan of salvation and sanctification. Satan also
knows that man can be charmed into thinking that he can earn an extra ration of God’s love and acceptance. Thus
convinced of his inflated importance, man will follow - as if in a trance - a false teacher and never consider their steps
or exercise spiritual discernment. We need to ask, “Who is the real enemy, God or Satan? Which message is
bewitching me? The Gospel of Christ or the false doctrine of self-works?”

“Openly and graphically” (prographō ‘right before your eyes’) refers to the huge billboards located in the public
square and plastered with announcements. This refutes the charges that Paul hid the true intent of his message from
the citizenry, or that he secretly worked with the churches to fleece the flock. He “openly” preached the Gospel in the
1
Longenecker, Galatians, 97
33
public square for all to hear. Many witnesses testified that the Galatians’ publicly accepted and served Christ. How
could they deny their faith in Christ? Right before their eyes, he graphically preached Christ “as crucified”
(estaurōmenos). This verifies that the crucifixion is a historical fact and that it continues to bear fruit in the present.
Up the end of His millennial kingdom, He saves those that call upon His name (Lk 19.10); He forgives sins and daily
delivers from the power of sin (Rom 1.10; 1Jn 1.9). We are eternal living testimonies of His grace (Eph 2.7).

“Let me ask you this one question” is a phrase used to begin a dialog that forces the participants to focus on specific
issues. These four rhetorical questions point out how the curse of iniquity bewitched the defendants. The curse of
iniquity, or a weakness of faith, describes the inability of the believer to trust fully that our loving Father is powerful,
wise, and good. This causes us to resort to illegitimate means to meet legitimate needs – especially in a time of great
trial and temptation. Although we realize that a particular behavior is sinful and painful, we allow it to dictate our
thoughts and actions because we cannot trust God. The idea that the smooth talking Judaizers could unsettle their faith
belied the spiritually maturity of the Galatian saints. The fact that they readily turned from God’s truth and pledged
allegiance to a false gospel confirmed how deeply rooted their weakness of faith truly was.

1. Evidence: The Grace of God’s Spirit (3.2-5)

“O, you silly Galatians; who has fascinated you”?

THE FIRST RHETORICAL QUESTION

Did you receive the Holy Spirit as the result of obeying the Law and doing its works, or was it by hearing the
message of the Gospel and believing it? Was it from observing a law of rituals or from a message of faith? (3.2)

Since they graphically displayed their salvation, “did you receive” does not imply that Paul questioned their having
the Spirit. “Receive” (elabete) reveals the integral work of the Spirit in salvation. It also draws attention to the truth
that the new believer welcomes Him by faith. Therefore, Paul distinguishes between “obeying the Law…doing its
works” (ex ergōn nomou) and “hearing the message…believing it” (ex akoēs pisteōs) for good reason.
Salvation and receiving the Spirit occur simultaneously. Saved by grace through faith, the Spirit regenerates the
believer into a new creature in Christ. He infuses the saint with grace and peace, freeing us to pursue the abundant life
of sanctification (2Cor 5.17; Titus 3.5). Thus to severe the equivalent work of the Trinity and present it as independent
actions, lent credence to the Judaizers’ claim that salvation is indeed by faith in Christ, but sanctification is a work of
the Law. We must continually challenge this lie; no one can earn the Spirit or His holiness. We receive Him and
holiness as a gift of God’s grace.

Since the Galatians allowed flattery to dissuade them from confessing truth, Paul forces them to create a time line. An
honest time-analysis would force them to admit receiving the Spirit - not by amassing merits of religious works, but
by “hearing the message of the Gospel.” They could not deny that by “obeying the Law” life’s misery index
escalated off the charts. Nor could they deny that they received the Spirit, the sweet relief of God’s forgiveness, and

34
 the hope of a new life – all at the same moment. More importantly, they had to admit that this all happened long
before the Judaizers began confusing the whole issue of spiritual living.
“Hearing” (akoē) God’s truth and “believing it” is not a physical act; one hears and believes with the heart. Hence,
God saves and sanctifies the saint at the same time. Since the Spirit loves us, He convicts us when we desert God’s
word and allows sin’s misery to draw us to repentance. The misery index will dwindle the more we conform to God’s
grace (Titus 3.3-5).

THE SECOND RHETORICAL QUESTION

Are you so foolish, so senseless, and so silly? Having begun your new life spiritually with the Holy Spirit, are
you now reaching perfection by dependence on the flesh? (3.3)

One’s answer to the first question will determine his or her response to the second question. Two antitheses are set out
in this question: that of beginning and completing, and that of the Spirit versus the flesh (or human effort). 2

“Having begun” (the moment they accepted Christ, receiving in full the Holy Spirit), and “are you now reaching
perfection” (epiteleō ‘to bring through to the end - right up to the time we stand in His presence’) introduces the first
contrast. In view of their candid answer to question one, to negate His work in spiritual maturity would be the height
of intellectual dishonesty. “With the Holy Spirit” (pneumati) and “dependence on the flesh” (sarki) form the second
antithesis. Having acknowledged His ministry in salvation, to remain spiritually consistent they had to concede His
ministry in holiness. “And I am convinced and sure of this very thing, that He Who began a good work in you will
continue until the day of Jesus Christ, perfecting [that good work] and bringing it to full completion in you” (Phil 1.6).
“Perfection” does not imply we can attain sinless perfection in this life. Nor does it mean that some future second
work of grace (filling of the Spirit) results in absolute sanctification. Paul is pointing out that the flesh cannot
understand or complete the supernatural ministry of the Spirit. “Perfection” is a lifelong pursuit that begins with the
surrender of legalistic works. Faith is the habitual work of God (Jn 6.28; 1Jn 3.24). Given that the Spirit’s ministry is
vital to both salvation and sanctification, it is foolish to propose that we mature by the flesh.

But the natural, nonspiritual man does not accept or welcome into his heart the gifts and teachings of the Spirit of
God, for they are folly (meaningless nonsense) to him; and he is incapable of knowing them [of progressively
understanding and becoming better acquainted with them] because they are spiritually discerned and appreciated
(1Cor 2.14).

Seeing as we make spiritual decisions that seriously affect the lives of others and ourselves, we must know what we
believe and why we believe it. Foolish spiritual decisions occur when we regurgitate a hodgepodge of learned
religious concepts that we do not necessarily believe or even give any serious thought. Thus, we precariously stand on
a flawed premise of faith.

2
Longenecker, Galatians, 103
35
 Starting with the flawed premise that the Spirit comes by works, we illogically consider Him unnecessary to the
sanctification process. However, fixed on the sound premise of “hearing and believing,” we realize that spirituality is
a product of His wisdom, goodness, and power.
Next, relying on the flesh we wrongly conclude that obedience to God is altogether pointless. This lie may taste
good at first, but soon sours because the flesh cannot produce holiness or an intimate relationship with Him.
Conversely, standing on the premise that God bestows “upon us all things suited to life and godliness” (2Pe 1.3) is to
actively believe that He brings us through to the end. Since the Christian life is a supernatural work of the Spirit, we
must be humbly responsive to, willingly guided by, fully controlled by Him (Jn 16.7-11).

THE THIRD RHETORICAL QUESTION

Question 2 demanded a confession of the Spirit’s work. Will we now trade hope for despair?

Have you suffered so many things and experienced so much all for nothing – if it really is to no purpose and in
vain? (3.4)

This verse is difficult to interpret. The verb paschō can mean ‘to experience’ or ‘to suffer.’ Some biblical scholars
divide over which one Paul intended, others say he aimed for both.

“Suffered” would indicate that in the Christian life, God’s blessings often go hand-in-hand with adversity (cf.
prokoptō “advancing” 1.14). Thus, if suffering produced faith, hope, and love, was it “all for nothing?” We will not
find solutions by running away from God or by inventing our own answers. He is the One that “supplies” abundantly
and miraculously to provide our every need. Trials and temptations should drive to God and not from Him.
“Experienced” would depict sainthood as an on-going, positive, spiritual lifestyle. There is little evidence to prove
that the Galatians ever suffered for their faith. Yet, any sincere saint could testify to the multitude of blessings
generated by the gifts and fruits of the Spirit. They witnessed physical healings, emotional and spiritual growth, and
deliverances from demons. How could they now declare that it was all in “vain” (eikē), useless and inconsequential?

By using both senses of paschō, Paul exhorts them to remember that only genuine salvation, faith in God’s saving
grace, can produce good works that draw people to Christ (Jas 2.14).

THE RHETORICAL SUMMATION

Then does He Who supplies you with His marvelous Spirit and works miraculously among you do so on what
the Law demands, or because of your believing in the message that you heard? (3.5)

Governed by one article – “then,” the participles “He Who supplies” and “works miraculously” refer to the same
person, the unexpressed God,3 God the Father. Jesus said, “I will ask the Father, and He will give you another
Comforter – the Spirit of truth” (Jn 14:16).

3
Longenecker, Galatians, 105
36
 “Supplies” (epichorēgeō) referred to patriotic citizens, who out of their wealth, provided for their country’s army or
government. It also described a groom’s vow to care generously and lovingly for his bride. Our Father “supplies His
marvelous Spirit and works miraculously among” us because we believe the message that we heard.

However, the Spirit is not the goal of the Christian life but is its source. He is not the product of faithful living but is
the power behind it.4 Our lives get out of balance when we make the Spirit the objective. The emotional and/or
sensational cannot sustain the spiritual, especially in times of crisis. We pursue Christ, to become like Him, because
He is the Bread of Life.
Jesus said, “I have told you these things while I am still with you, but the Comforter, the Holy Spirit, Whom the
Father will send in My name, He will teach you all things. And He will cause you to recall everything I have told
you” (Jn 14:25-26).
Second, seeking manifestations of flamboyant spiritual gifts is not the goal. Spiritual gifts are tools for building up the
body of Christ, “endowments of supernatural energy…extraordinary powers operating in [our] souls by the Spirit. All
spiritual gifts are inspired by the Spirit, Who apportions to each person individually as He chooses” (1Cor 12.1-11).
Our spiritual gifts are useful only when employed to draw people to Christ. It is far more important that we bear the
fruits of the Spirit (Gal 5.23).

Since we receive the Spirit by hearing and believing the Gospel; since we start and mature in Him; and since our
sufferings and experiences bear fruit in Him, what more can we argue?

2. Evidence: The Grace of God’s Faithfulness (3.6-14)

O, you thoughtless Galatians; who has bewitched you?

a) The Faithfulness of God and Faith (3.6-9)

Thus Abraham believed in God, and it was reckoned to his account and credited as righteousness (3.6). You
know and understand, then, that it is the people who rely on faith that are sons of Abraham (3.7).

“Thus” introduces the thought, ‘Consider Abraham as an example.’ This is a brilliant move. Possibly, the rabble-
rousers could persuade the traitors to dismiss the ministry of the Spirit. However, Paul knew that the Judaizers dared
not speak ill of Abraham, the revered father of Israel and personification of the blessings they hoped to inherit.

Paul also appreciated the fact that they possessed no evidence to contest Abraham’s faith-relationship with God. God
declared him righteous about 14 years before circumcision (Gen 16.15-17.11) and more than 500 hundred years
before the Law. Circumcision was a physical mark that ceremonially identified the Jew as God’s people. Faith is a
spiritual sign that identifies the believer with God. Works are tangible acts. Genuine saving faith energizes obedient
works that transcend logic, ending self-glorification and self-determination.

4
MacArthur, Galatians, 67-9
37
 Abram “believed in God” (Gen 15.5-6) for the promise of an heir - not the Gospel of Christ. The dispensation of
grace, the mystery Christ, “was never disclosed in past generations as it has now been revealed to His holy apostles
and prophets by the Holy Spirit” (Eph 3:1-11). However, God declared Abram and all of the O.T. saints righteous
because they believed in Him through the truth He revealed to them. God does not hold us accountable for the truth
we do not know, but He does demand an answer for the truth we do know but do not believe. The words
“reckoned/credited” and “counted” in Genesis 15:6 mean the same as “imputed” in Romans 4:11, 22-24. God sets
the prerequisite for righteousness and satisfies His pledge to the believer. Our faith-response to His truth begets a
faithful blessing from God.
Having exposed their faulty premise, Paul moves in for the kill. He argues that they knew God declared Abraham
righteous because of faith. Thus they also “know and understand” that Jew and Gentile who exercise faith are “the
sons of Abraham” (hyioi Abraam), ‘the real, true Abrahams.’ This was a huge affront to the Jews because they put a
lot of stock in being the descendants of Abraham (Jn 8.33). Nevertheless, they wrongly extrapolated that their
physical heritage guaranteed a righteous relationship with God as a birthright. It did not.
This refutation was not unique to the church. Jesus made a distinction between Abraham’s biological seed and his
spiritual children. He told the religious elite that spiritual children do the “deeds of Abraham” – they live by faith (Jn
8.33-39; Rom 4.1). Since these liars rejected faith, they were the sons of Satan (Jn 8.41-44) and the spiritual
descendants of Cain, who in rejecting God’s way, not only followed his own way but also Satan’s. 5

And the Scripture, foreseeing that God would justify the Gentiles in consequence of faith, proclaimed the
Gospel to Abraham in the promise, saying, In you shall all the nations [of the earth] be blessed (3.8)

“The Scripture” (graphē) is a metaphor for God. Although God Himself spoke to Abraham, Moses later recorded
His words. What Paul meant was ‘God, as recorded in Scripture, said.” 6 Thus, the Old Testament comes under the
doctrine of biblical inspiration (2Tim 3.15).
“Foreseeing” (proeidon) refers to the omniscience of God. Rather than take “would justify” (dikaioi) “in
consequence of faith” in the future tense, it is better in the continuous present. Hence, God knew before time began
that He would not justify based on blood relation or the merit of works. Rather, He planned to justify Jew and Gentile
- who at any time - act in faith. Justification, neither a pardon nor a process, is a legal transaction established in
eternity past.
“Proclaimed” (proeuēngelisato) [foretelling the glad tidings of a Savior long beforehand] does not imply the
preaching of the Gospel in the O.T. It shows that God prophesied through Abraham the blessings upon the nations in
the person and work of Jesus Christ. He revealed the intent of the Gospel in the Abrahamic covenant before the Law
existed (Gen 12.3).

“So then” (hōste) (3.9) introduces a final argument leading to a finale. “People of faith” (hoi ek pistō) is in the active
sense as opposed to the passive sense of trust. They actively believe, thus, they are “blessed by God as partners in
fellowship with the believing Abraham.” “Fellowship” exemplifies God’s longing to be actively involved in every
5
MacArthur, Galatians, 74
6
George, Galatians, 225
38
aspect of our lives. Active-faith rests in God’s faithful love as the storms of life rage. Active-faith allows God to work
all things together for good (Rom8.28). Active-faith does not panic or act in desperation.

b) The Faithfulness of God and the Curse (3.10-14)

And all who depend on the Law are under a curse, for it is written in the Scriptures, ‘Cursed be everyone who
does not continue to abide by all the precepts written in the Book of the Law and to practice them’ (3.10).

10 
For everyone who depends on legalistic observance of Torah commands lives under a curse, since it is written, “Cursed is
everyone who does not keep on doing everything written in the Scroll of the Torah.”[a] 11 Now it is evident that no one comes
to be declared righteous by God through legalism, since “The person who is righteous will attain life by trusting and being
faithful.”[b] 12 
Furthermore, legalism is not based on trusting and being faithful, but on [a misuse of] the text that says, “Anyone
who does these things will attain life through them.” [c] 13 The Messiah redeemed us from the curse pronounced in the Torah by
becoming cursed on our behalf; for the Tanakh says, “Everyone who hangs from a stake comes under a curse.” CJB

TYPE NOTES FROM RESTORING THE JEWISHNESS OF THE GOSPEL, DAVID STERNS, 44-45
CF. NOTES ON 42,43

The conjunction “and” launches the final sally of Paul’s cross-examination begun in 3.6-9. Explicitly, faith and works
are incongruous concepts. The former admits its need for God’s grace, while the latter rejects His proffer of
redemption. Unbelievers can ignore the Holy Spirit and reject Abraham’s testimony, but the Law does not afford them
an acquittal.

“All who depend on the Law” (hosoi ex ergōn nomou) is the antitheses of “those who are people of faith” (hoi ek
pisteōs). The distinction is significant. To begin, it delineates the two ways possible to approach God: either on the
grounds of works, or on the grounds of faith. Next, it defines the two ways God can respond. He rewards faith, but
those “[seeking to be justified by obedience to the Law]” are “under a curse” (hypo katarān Rom 2:12; Jas 2.10).
“Under a curse” is a Jewish idiom that depicts a trespasser as subject to the authority and consequence of sin. Since
breaking one precept or command of the Law makes the offender guilty of all, the lawbreaker is certainly and justly
“devoted to destruction and doomed to eternal punishment.” Therefore, the unbeliever has no hope of redemption.
The saints that throw off God’s grace do not lose salvation, but they are under the authority and consequence of sin’s
curse. Additionally, they subject themselves to the demonization of their lives. Now, Satan and sin dictate how they
think and act. Repentance is their only hope.

“Now it is evident that no person is justified through the Law, for the Scripture says, ‘The man in right
standing with God shall live by faith and he who by faith is declared righteous and in right standing with God
shall live’” (3.11)

“It is evident for the Scripture says.” Again, the speaking God presents factual evidence. He testifies, “No person is
justified through the Law.” As He is not a respecter of persons, it is foolish to trust religious works because they

39
cannot produce a right standing with God. Quite the opposite is true for faith-people (dikaios ‘the righteous). Given
our “right standing with God,” we prosper emotionally and spiritually because we “live out of faith” (Habakkuk
2.4; Rom 2.17). A better sense is, ‘The one regarded by God as righteous will live through God’s faithfulness.’ “ It is
evident;” God faithfully responds to the active faith of the just.
He recorded in Scripture that we who actively believe in His revealed Word and rely on His revealed character inherit
the blessings of life. Even though He spoke thousands of years ago, His promises are as fresh today as when He spoke
them. He grants us the exciting, satisfying, abundant life when we habitually order our lives according to faith.
The abundant life is resting in God’s gracious favor and feeling safe in His spiritual peace. The abundant life is
healing from the emotional wounds inflicted by the sinful behavior of others. The abundant life is His spirit of power
and of love, of a calm, well-balanced mind, of discipline and self-control floods our soul and spills into the lives of
loved ones (2Tim 1.7). The abundant life knows that Jesus has gone to prepare a place for us, and He is coming soon
to take us home.

“But the Law does not rest on faith, for it itself says, ‘He who does them [the things prescribed by the Law]
shall live by them [not by faith]’” (3.12)

The Law did not rest on faith, yet its purpose was to draw people into a faith relationship with God. And, the obedient
had a confident expectation of receiving a blessing from God. Still, people were justified, not for obeying its precepts,
but for trusting the Law’s Author.
In contrast, those that performed the Law, who “trusted in themselves, confident that they were righteous” (Lk 18.9),
ignored a spiritual absolute –work “does not require faith, it has nothing to do with faith.” Work and faith are
mutually exclusive as basis for righteousness. They were without hope. Only those that kept every precept and
command could be justified (Deut 27.26). The Law exposes sin, but faith allows for the forgiveness of sin.

“Christ purchased our freedom from the curse of the Law by Himself becoming a curse for us, for it is written
in the Scriptures, ‘Cursed is everyone who hangs on a tree’” (3.13)

This introduces the redemptive work of Christ and the means of our deliverance (1Pe 1.19). He “purchased
(exagorazō ‘bought back’) our freedom from the curse of the Law” refers to the historical point in time He died on
the cross. He redeemed us with His blood and His forgiveness set us free. Since we could not pay off our sin debt, we
were under the curse “and its condemnation.” Since redemption demanded a holy blood sacrifice, an exchange took
place. Christ became sin and took our place on the cross (Deut 21.23; Acts 20.28; 2Cor 5.21; 1Pe 1.18). When we
think of Him hanging on the cross, we should see ourselves.
‘Cursed is everyone who hangs on a tree’ originally referred to Deuteronomy 21.22-23. In ancient Israel, the usual
execution of criminals or an enemy of the state was by stoning. Then their dead bodies were hung on a tree or a pole
as an added insult or as a public warning (Josh 10.26-27; 2Sam 21.6-9). Moreover, hanging illustrated God’s
rejection. The hanging did not make them a curse; their sin made them a curse.
In the N.T., it applied to the hanging of a dead corpse on a tree or pole and the crucifixion of a living person. God did
not curse Jesus because evil men nailed Him alive to the cross. He became the curse of sin, and He became that curse

40
 for all mankind. He atoned for the sin of mankind, but only the righteous accept by faith His gift. Therefore, the curse
uttered by God in His righteous judgment, remains on those who reject the sacrifice of Christ. To accept the curse is
unadulterated folly; He is willingly justifies those who at any time act in faith.

“To the end that through Christ Jesus, the blessing to Abraham might come upon the Gentiles, so that we
through faith might receive the promise of the Spirit.” (3.14)

“To the end” clarifies phase one of God’s plan - for Christ to become “a curse and purchase our freedom” so that we
might receive “the blessing promised to Abraham.” Through Him, God changed us into a holy, spiritual heritage of
salvation and blessing to the people we love.
“So that” clarifies the second phase of His plan. He made us a heritage “so that we through faith might all receive
the promise of the Holy Spirit.” “Promise” (epangelia) is primarily a legal term denoting ‘an undertaking to do or
give something; a gift graciously bestowed, not a pledge secured by negotiation.’ 7 This differs from a “covenant”
(diathēkē cf. 3.15, 17). Through Christ, our Father undertook to bestow upon His spiritual heritage (‘faith-people’) the
“Spirit” as our eternal inheritance. By faith in Christ, we become a heritage suitable for an inheritance - we cannot do
anything to make ourselves more acceptable to God. We waste time and energy trying to resolve the issues of life on
our own, when all we have to do is rely on the Spirit, Who indwells our inner-most being and takes great delight in
blessing us.

3. Evidence: The Grace of God’s Immutability (3.15-18)

The Doctrine of Predestination8

The Abrahamic covenant represents God’s irrevocable will, and its promise has one Person in view – Christ. God,
knowing that Adam and Eve would sin, predestined (proorizō; proorisas ‘to be ordained beforehand’) or
predetermined to reconcile mankind to Himself. This doctrine does not refer to people but to God’s plan for people
(Act 4:28; Rom 8.29-30).

Deuteronomy 11.26-29 is the best illustration of the Doctrine of Predestination. Standing on Mt. Gerizim Moses said
that God ordained beforehand to bless the people if they obeyed His commands. Ascending Mt. Ebal, he said that God
predetermined to curse them if they disobeyed His commands (Isa 50.11).
Since God is omniscient, He looked down through the portal of time and foreknew those who would put their faith in
Christ. Thus, in eternity past, He “destined, planned in love for us” to be adopted into His family (Eph 1:4-6).
Obedient faith is not a call for more work. It is, however, a call to believe God. Rejection of faith predestines the
rebellious to condemnation.

Predestination does not: (a) Exclude anyone from salvation. Christ died for the sins of the world, not for a select group
(Jn 3.16). (b) Teach the fatalistic view that God rescinded free will, or that life is predetermined and unchangeable. In

7
Vine’s Expository Dictionary, 491
8
Perry, Michael, Freedom from the Dungeon, 27
41
 His omnipotence, our Father allows us free will to make choices. (c) Exempt anyone from personal responsibility to
be obedient to the revealed purpose of God.

“O, you senseless Galatians; who has cast a spell over you?”

a) The Argument: God’s Promise Ratified (3.15-16)

“To speak in terms of human relations, brethren, if even a man makes a last will and testament, no one sets it
aside - makes it void, or adds to it when once it has been drawn up and signed” (3.15)

“To speak in terms of human relations,” means that God uses examples from everyday life so that finite man may
understand supernatural concepts. “Brethren” (adelphoi) is a term of endearment that Paul has not used since 1:11.
God condemns sin, but loves the sinner.
“Last will and testament” (diathēkē) and “covenant” in 3.17 are from the same word, with a slight variation in usage.
Here, it is a human promise, a legal agreement. One party initiates the process, and it may or may not involve others.
Under Greek and Roman jurisprudence, people could change or revoke wills. Thus, this may point to Jewish
inheritance laws known as mattenat bāri by which a person made an irrevocable testament to another prior to death
(e.g. the prodigal son).9 Prior to the death of Jesus, God wrote and ratified a binding covenant with Abraham, which
only God could fulfill. Even so, we cannot disassociate death from the covenant. Jesus’ death broke the curse and
satisfied the required blood sacrifice. Moreover, His death ratified the new covenant of grace of which He is the
mediator.

“Covenant” (diathēkē - derived from a Hebrew verb ‘to cut, divide’) refers to a sacrificial custom in connection with
covenant making. It involves two or more specific parties, but it does not infer the idea of joint obligation. In fact, it
strongly signifies that only one has the power to stipulate and fulfill its terms. God made a covenant with Abram. It
involved both God and Abram, but only God could establish and fulfill its stipulations (Gen 12:1-3; 15.ff).

In a ceremony common to ancient Near East, Abram took a heifer, a female goat, a ram, a turtledove, and a pigeon,
then cut them in half and laid the two sides of each animal opposite one another, with a path in between. At sunset,
God caused a deep sleep, as well as “terror and great darkness,” to fall on Abram. After reassuring Abram of His
promises, the Lord symbolically passed between the animals in the form of a “smoking oven and a flaming torch.”
Ordinarily, both parties to a covenant would walk between the slain animals, whose blood would symbolically ratify
the agreement. But in this case, God alone walked through, indicating that the covenant, though involving promises to
Abram and his descendants, was made by God with Himself. The covenant was unilateral and entirely unconditional,
the only obligation being on God Himself.10

Since a manmade will is valued and honored, “no one sets it aside” (akyroi annul) or “adds to it (epidiatassetai)
once it has been drawn up and signed.” Since God will never annul or amend His covenant, we should place greater
value and honor on His promises. He had legal right to draw up and ratify the plan; we have no right to void or add to
the Gospel message.
9
George, Timothy, Galatians, 246
10
MacArthur, Galatians, 83
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“Promise” (epangelia primarily a law term) denotes an undertaking to do or give something. It frequently stands for
the thing ‘promised,’ and so signifies a gift graciously bestowed, not a pledge secured by negotiation. It is conditional
upon faith and not upon obeying the Law. Promise differs from the covenant (diathēkē). The latter refers to the
predestined agreement God gave to man, while the former refers to specific details in the offer.

“Now the promises were decreed and made to Abraham and his Seed, He [God] does not say, ‘And to seeds’, as
if referring to many persons, but, ‘And to your Seed,’ obviously referring to one individual, Who is none other
than Christ” (3.16).

The singular ‘promise’ always refers to the Abrahamic Covenant. The plural “promises” refers to the specific
blessings systemic with obedience, without any change in meaning. “Promises” (epangelia) is used because the one
promise was repeated (Gen 12:1-3; 13:14-17; 17:1-14; 22:15-18), and it is the root of all ensuing ‘promises’ (Rom
9:4; Heb 6:12; 7:6; 8:6; 11:17).
“His Seed (Heir), [God] does not say, ‘And to seeds’, as if referring to many persons” Since the Greek (sperma)
and Hebrew (zera) for “seed” can be either a singular or collective noun, and since the grammatical context allows
for, but does not require, the singular, the Spirit illuminated Paul’s mind to comprehend this crucial interpretation.
First, the “Seed” is singular. This refuted the argument that all “true sons of Abraham,” except those of Ishmael and
Esau, were heirs of the promise. Second, the futuristic sense of the “Seed” refuted the arguments that the promise
involved only Abraham and his family. The perpetual nature of the promise included all of his future, spiritual
progeny. Third, the “Seed” refuted the argument that the Law nullified the promise, exempting the need for faith.
“And to your Seed, Who is none other than Christ” “The covenant… promise” represents God’s original plan to
justify the Gentiles in consequence of faith. He unilaterally ratified this deal with only Christ in mind (Rom 4.13-25).
It included the proviso that “people of faith are favored by God” (3.9), “and all who depend on Law are under a curse”
(3.10).

b) The Summation (3.17-18)

This is my argument: The Law, which began 430 years after the covenant, does not – cannot – annul the
covenant previously established by God, so as to abolish the promise and make it void” (3.17).
“This is my argument” clarifies Paul’s analysis outlined in 3.15-16.
“Covenant” (diathēkē used as an alternative to ‘the promise’) refers to an undertaking on the part of God (Lk 1.72;
Rom 9.4; Eph 2.12; Heb 10.16). He initiated the promise “[concerning the Messiah]” 430 years before giving the
Law. Since God previously ratified the promise (prokekyrōmenēn), no one can annul (akuroō) the deal. The Law was
later than, and inferior to, the ‘promise,’ and did not annul it. Thus, His promise is superior to the Law.

The phrase, “abolish the promise and make it void,” is represented by the word katargeō; the same word used of the
Lord, who by means of his incarnation, crucifixion, and resurrection – was able to ‘destroy ( katargeō) him that had
the power of death, the devil’ (Heb 2.14). The death of Christ effectively annuls the power of Satan. By contrast, the
Law was unable to annul the prior promise, nor was it ever intended to do so. If the Law had the power to annul the

43
 promise, then God would have broken His Word to Abraham, and such a thought is unthinkable. Paul’s converts had
been snared by people enamored of Moses. Paul cleverly takes them back to Abraham. 11

“For if the inheritance of the promise depends on observing the Law, it no longer [depends] on the promise;
however, God gave it to Abraham [solely] by virtue of His promise” (3.18).

“Inheritance (klēronomia) of the promise” refers to the enjoyment of the blessings under the covenant and the
possession of the new order of things ushered in at the return of Christ. Paul first thought of God’s promise to
Abraham, but he also thought of the gift of the Spirit, the ‘guarantee’ ( arrabon), of our inheritance (Eph 1.14).
“[These false teachers would like you to believe]” the promise’s benefits rely on works, making obedient faith
unnecessary. “However,” God established the Abrahamic Covenant on His own authority, and He will dispense the
blessings to those that accept them by faith.
“Gave” (kecharistai ‘as a free gift’) describes God’s attitude in blessing Abraham, and His attitude in giving ‘grace’
(charis) to saints of Christ. God emphasizes that the inheritance of grace, given once-for-all, cannot and will not
change.

11
Phillips, John, Exploring Galatians, 105
44
 B. Sanctification: Grace vs. The Law of Works (3.19 - 4.11)

1. Evidence: The Law is Subordinate to the Promise of Grace (3.19-25)

Since we cannot “receive the Spirit” by “obeying the Law” (3.2), and “all who depend on the Law are under a curse”
(3.10-11), and “the Law has nothing to do with faith” (3.12), and “cannot annul a covenant previously ratified by
God,” (3.17) we need ask two questions.

QUESTION ONE (3.19-20)

“What then was the purpose of the Law” (3:19a)?

“It was added [later on, after the promise] because of transgressions; and it was intended to be in effect until
the Seed should come, to Whom the promise had been made” (3.19b).

“Added” (vb. prostithēmi) does not make the Law a supplement to complete the promise, or the decisive element in
redemption. “Transgressions” (parabasis ‘to step over a boundary’) depicts the ugly, premeditated nature of sin. 12
It “was added” 430 years “[after the promise to expose to men their guilt – to make men more conscious of the
sinfulness] of sin.” The Law removed any ambiguity concerning sin. It fixed the boundary between good and evil,
warned the potential transgressor, convicted the guilty, handed down a just sentence to evildoers, and convinced man
of his hopeless inability to please God and his need for a savior. However, it did not posit a final remedy for freedom.

Using the Law, Jesus joins external restraint with the new covenant of inner change (Matt 5:17-48). He did not come
to “do away with the Law and Prophets,” but to complete them. God takes the essence of the Law seriously.
“Whoever then breaks or relaxes one of the least of these commandments - and teaches men so - shall be least in the
kingdom of heaven, but he who practices them and teaches others to do so shall be great in the kingdom of heaven.”
Jesus enumerates several commands, but anger and lust offer insight into the premeditated nature of transgressions.
Sin is not an accident. “Every person is tempted when he is enticed by his own evil desire. Then the evil desire, when
it has conceived, gives birth to sin, and sin, when fully matured, brings forth death. Do not be misled, beloved
brethren” (Jas 1:14-16).
“You have heard that it was said to the men of old, ‘You shall not kill.’ But I say to you that everyone who continues
to be angry with his brother shall be unable to escape punishment; and whoever speaks contemptuously, insultingly to
his brother, ‘You cursed fool, [You empty-headed idiot!],’ shall be unable to escape the hell of fire.”

The Law forbad murder. Jesus exposes intentional, unforgiving anger for two basic reasons. First, a bitter anger
destroys from the inside out. It drowns out God’s voice, dams the flow of love, and inflicts physical illness. Moreover,
it breeds the malicious hatred leading to murder. Second, the word “fool” is not evil, but the unquenched rage behind
it is. Unresolved anger is the root of contemptuous insults and abusive speech; name-calling and belittling sarcasm;
and a critical, judgmental, self-righteousness tongue.

“You have heard that it was said, ‘You shall not commit adultery.’ But I say to you that everyone who so much as
looks at a woman with evil desire for her has already committed adultery with her in his heart.”
12
The Law does not make us sinners; it reveals to us that we already are sinners. Wiersbe, Galatians, 80
45
 The Law forbad the physical act of adultery. Jesus prohibits the lustful fantasy that feeds a conscious desire for all
immoral relationships. Jesus refers to men, but women, too, need to beware of lustful fantasies. The lust conceived in
pornography, soap operas, and romance novels are equally evil. They perpetuate the lie that God’s blessings are
insufficient, thereby inflaming discontent and desperate behavior. God does not endorse physical mutilation, but uses
hyperbole to describe the effort we should employ to be free from sexual sin (5:28-29).

“And it was intended to be in effect until the Seed should come.” This sets the Law’s temporal parameters. The
Law began on Mount Sinai after God blessed Abraham with the promise, and it ended on Mount Calvary after the
Promise gave Himself in death. It also shows that God does not make empty promises. He promised through Abraham
to send the One Who can justify and set free. The Law exposed sin and its guilt, but offered no relief. The Seed
unearths the specific motive behind transgression, accomplishes the removal of sin and guilt, and sows the specific
remedy that produces abundant life.

And it was ordained – put into effect - through the instrumentality of angels by the hand of a mediator. Now a
mediator implies more than one party. Yet God is only one Person [and He was the sole party in giving that
promise to Abraham. But the Law was a contract between two, God and Israel; its validity was dependent on
both] (3:19c-20).

“It was ordained through angels by a mediator” (NIV).13 The Jews probably used this tradition to convince the
Galatians that God elevated the Law over the Gospel, or at least made them equal. Paul refutes this argument by
pointing out the inferior nature of the Law’s messengers, if indeed God used angels. Although the Angel of God (Ex
23.20-24; Acts 7.53) - the Second Person of the Godhead – ordained the Law; still, it was given by created beings and
the “hand of a mediator [Moses].”
The only other place Paul uses the word “mediator” (mesitēs) is 1Tim 2.5, where it appears as a title for Jesus. Yet,
Moses is the “mediator” here. Instead of proving the superiority of the Law, the use of mediators confirmed its
subordinate nature. On the other hand, “In many revelations and in different ways God spoke of old to our fathers by
the prophets. [But], in the last of these days He has spoken to us in [the person of a] Son. He is the sole expression of
the glory of God” (Heb 1:1-3). God revealed Himself without using a mediator.
Second, the Law was inferior because it “[was a contract between two, God and Israel; its validity was dependent
on both].” Man’s inability to keep his end broke the contract. The promise is superior because it did not need an
angelic or human mediator. God “was the sole party in giving that promise to Abraham.” It did not require a vow
on Abraham’s part. God’s unilateral responsibility actually strengthens, instead of weakens, the covenant. The Law
exposes the hopelessness due to the existence of sin. The promise, however, brings alive hope due to God’s grace.

QUESTION TWO (3:21-25) Is the Law then contrary and opposed to the promises of God? (Gal 3:21a)

13
Rabbinic tradition held that Deut. 33.2 (God came to Sinai ‘with myriads of holy ones’) and Pss. 68.18 (‘a train of chariots escorted
God at Sinai’) proved that He gave Moses the law through angels. Yet, neither verse refers directly to angels nor does the Hebrew text
of Exodus 19, which contains the scriptural account of the giving of the law, refer to angels. Stephen referred to “angels” because he
only knew the rabbis’ teaching that credited this work to angels (Acts 7.53).
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 Having argued for the disjunction of the Mosaic law and the Abrahamic promise in 3:15-18, and then the inferiority of
that law to God’s direct redemptive activity in 3:19-20, Paul now asks whether the logical conclusion of all this is that
the law must be seen as standing in opposition to the promise. He must now clarify relationships between the God-
given Law of Moses and the God-given promise to Abraham.
In terms of how [the Law and Promise] operate in our standing before God: the one brings us down; the other raises
us up. Ultimately, the strands are united in a common, overall purpose. They cannot be pitted against each other. Yet
because they function on different levels in the divine economy they cannot be treated as though they are basically the
same, or supplementary to each other, or simply to be amalgamated. 14

ANSWER ONE (Gal 3:21-22): “Of course not!”

God is not a God of confusion, and He cannot contradict Himself. Therefore, the Law and the Promise, though
serving singular functions, do not contend against each other. Instead, they complement each other in bringing people
to Christ. The first graciously exposes the cause of death; the other graciously reveals the means of life.

“For if a Law had been given which could confer spiritual life, then righteousness would certainly have come
by Law” (3.21b)

This verse is a simple yet weighty truth. It demarcates the boundary of God’s sovereign will and mankind’s free will.
Many mistakenly assume that God revels in the shedding of blood. He does not. It was never God’s intent to require a
blood sacrifice for the atonement of sin. Being omnipotent, He could have conferred spiritual life via a law. Even so,
the behavior of Adam and Eve, representatives’ of mankind, reveals the impossibility of humans living up to such a
commandment (Gen 2:16-3:21).

First, the human heart is stubborn. God spoke the first law to Adam saying, “You may freely eat of every tree of the
garden; but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall
surely die” (2:16-17). Adam and Eve were fully capable of compliance, but they chose to rebel. If man rejected one
simple law in a perfect setting, he would reject Ten Commandments in a fallen world.

Second, the human heart is arrogant. Contentment was not Eve’s forte, and Adam’s was not courage. Tempted by the
pride of life, Eve wanted more than God allowed and kept talking; Adam wanted her and kept silent (3:6). If man
arrogantly rejected God’s gift for physical life, in time, human pride would sabotage his desire for eternal life. Thus,
God had to humble us. “You are saved by grace through faith. This is not of yourselves, it is the gift of God; not by
works, lest any man should boast [no one can pride himself in it]” (Eph 2:8-9).

Third, the human heart is deceitful. Unable to fathom the sinfulness of sin, we minimize the costliness of atonement.
“They knew they were naked, and they sewed fig leaves together to make coverings for themselves” (3:7). Adam and
Eve could not comprehend the full impact of their decision, so they made a feeble attempt to cover up the
consequences of their sin. Unable to grasp the sting of death, we hide from truth. “They heard the Lord God walking
in the garden in the cool of the day, and Adam and his wife hid from the Lord God among the trees of the garden. But
14
Longenecker, Galatians, 143
47
the Lord God called to Adam, ‘Where are you?’ He said, ‘I heard You in the garden, and I was afraid because I was
naked; and I hid myself’” (3:8-10). The Lord God knew their hiding place. Yet, He came seeking them to help them in
their moment of crisis. His was a call of conviction, not condemnation. He called to them because they had to confess
and repent of their stubborn arrogance. His call said, ‘I love you. Come stand by My side, and let Me give you life.
Unable to discern grace, we blame others for our ruin. “And the Lord said, ‘Have you eaten of the tree of which I
commanded you that you should not eat?’ The man said, ‘The woman whom You gave to be with me – she gave me
from the tree, and I ate.’” Adam’s stubborn, prideful heart could not hear The Lord’s gracious conviction. He only felt
condemned. “And the Lord God said to the woman, ‘What is this you have done?’ And the woman said, the serpent
beguiled me, and I ate’” (3:11-13). Eve, too, failed to recognize God’s grace. God did not ask the serpent because He
knew the motive behind Satan’s lies.

Therefore, based on this evidence, God could not establish a law to “confer spiritual life.”
He knew that man’s stubbornness would undermine his obedience. He knew that man’s arrogance would turn him
aside from godly paths. Most of all, He knew that “without the shedding of blood there is no forgiveness” (Heb 9:22).
Even in the Garden, sin demanded a blood sacrifice from an innocent animal. Adam and Eve witnessed the slaughter
of animals that he named, and the wearing of the coats was a constant reminder of his sin.

The man called his wife’s name Eve (life spring), because she was the mother of all the living. For Adam also and for
his wife the Lord God made long coats of skins and clothed them (Gen 3:20-21).

“But the Scriptures [picture all mankind as sinners] shut up by sin, so that [the inheritance] which was
promised through faith in Jesus Christ might be given (released, delivered) to [all] those who believe [on Him]”
(3.22).

“But” (alla - a strong adversative) marks a contrast between the negative premise of v21 and the positive state here.
The Law was not to confer life. Instead, the Scriptures – the whole of the Word of God revealed - “ shut up” (sunkleiō
‘to imprison’) “all mankind as sinners.” This reveals God’s position on sin, and brings the sinner down to death. No
one is exempt. “As it is written, ‘There is none righteous, no, not one’” (Rom 3:10). God turned the curse into a
blessing. He authored the Law to expose sin and the promise to ensure righteousness. “Through faith in Christ” God
delivers us to inherit the resurrected life.

ANSWER TWO (3:23-25) Of course not!

Now before the faith came, we were perpetually guarded under the Law, kept in custody in preparation for the
faith that was destined to be revealed (3:23).

“Faith” (pistis) is the firm conviction that salvation is in the Promise, Jesus Christ (cf. 3:22). “Now before the faith
came,” shows that without a prior act of God, man lacked the faculty to trust. “The gift of God” (lit. ‘God’s is the
gift’) includes both salvation and faith (Eph 2.8). Neither salvation nor faith is “of works, lest man should boast” (Eph
2:9).

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“We” refers to the Jews. The Law did not condemn them, it “guarded” (ephrouroumetha) them in protective
“custody (synkleiomenoi ‘to shut together’ is akin to “shut up” in v22) in preparation for the faith that was
destined to be revealed.” At the appropriate time, God predestined to pardon them by the Gospel and deliver them
into the charge of saving faith. Since the Law trained them to trust God, it did not contradict the promises of God.
Rather, it prepared them for faith in Christ. “Revealed” (apokalyphthēnai cf. 1:12) confirms the idea that God is the
Author of faith and truth.

So that the Law served [to us Jews] as our trainer [our guide to Christ, to lead us] until Christ [came], that we
might be justified through faith (3.24). But now that the faith has come, we are no longer under a trainer
(3.25).

In antiquity, a “trainer” (paidagōgos – pedagogue) was usually a slave. Yet, charged with the supervision and
discipline of one or more sons in the family, they were trusted figures in an aristocratic family. He differed from a
teacher (didaskalos) because they gave no formal lessons. Indirectly, however, he taught by the supervision and harsh
discipline he meted out.
The Law, too, was temporary and custodial in nature. Those under its supervision were not complete - they lacked the
spiritual life that only Jesus could bring. It enforced the guiding principles of God the Father “ until Christ came” to
bring the promises of God to fruition. He came because the Jews, like all human beings, could only be “justified
through faith.”

Copied 2/17/14 from Hebrew for Christians

When Abraham was declared righteous by God he was neither circumcised nor under the covenant of the law given at
Sinai. As he counted the stars, he believed God’s promise that he would be the "father of a multitude," and for that
reason God declared him righteous (Gen. 15:6). Abraham believed “hope against hope” so that when he later was
tested by offering up his only son Isaac – the very heir of the promise - he nevertheless affirmed that “God would
provide the lamb” (Gen. 22:8). The New Testament comments: “By faith Abraham, when he was tested, offered up
Isaac, and he who had received the promises was in the act of offering up his only son, of whom it was said, "Through
Isaac shall your offspring be named." He considered that God was able even to raise him from the dead, from which,
figuratively speaking, he did receive him back” (Heb. 11:17-19). The lamb was indeed provided and Abraham
foresaw the Messiah, the promised Seed to come, the Savior from the curse" (Gen. 3:15). Therefore Yeshua told the
religious leaders of his day, “Your father Abraham rejoiced that he would see my day. He saw it and was glad" (John
8:56). The law given at Sinai reveals our need for God's righteousness (Rom. 3:20) and was given to serve as a “tutor
to lead us to Messiah, that we might be justified by faith” (Gal. 3:24).

“But now” (3.25) shows that the Law had its place in history, but like the role of the trainer, once “faith has come,” it
was no longer needed. The two cannot coexist at the same time (as the Judaizers wanted) since the purpose of the Law

49
 was preparatory.15 In time, a boy matured into a man and won his freedom. In the same way, the coming of Christ and
faith was a day of deliverance. Faith changes the believer’s relationship with God. No longer children, faith restores
us to an adult relationship with the Father. Faith is the precursor of spirituality; thus, we do away with legalistic works
and live as ministers of reconciliation (2Cor 5:20).

2. Evidence: Grace Seals the Believer’s Adoption (3.26-29)

a) The Seal of Faith (3.26)

“For (gar connects this verse with v25) in Christ Jesus you are all sons of God through faith.” “All” (pantes) does
not teach the false doctrine of the fatherhood of God and the brotherhood of man. God is the Creator, but not all
persons are by nature His children. Following the fall of Adam and Eve, every baby is born with a sin nature and at
enmity with God. The unregenerate are His enemies (Rom 5.10), children of wrath (Eph 2.3), and children of the devil
(Jn 8.44). Jesus said, “No one comes to the Father, but through Me” (Jn 14.6). Hence, those that put their faith in His
saving grace are regenerated into new creatures, born-again with the divine nature, and adopted into the family as sons
and daughters of God. Since “faith has come,” the word “all” emphatically embraces the saints of every race as “sons
of God.” This term was a title for Jesus (1.15-16; 2.20). He is uniquely and exclusively the Son of God, equal with
the Father from all eternity, unrivaled by any creatures in His essential deity. 16 Thus in Him, we inherit the rights and
privileges of heavenly citizenship.

b) The Seal of Baptism (3.27)

“For as many [of you] as were baptized into Christ [into a spiritual union and communion with Christ] have
put on – clothed yourselves - with Christ.”

The precepts of faith in Christ and “baptized into Christ” share a close association. Yet, they are two distinct, initial
events in the Christian experience, each with specific function. Saved by grace through faith in Christ, an external
baptism is not mandatory for salvation. Baptism is an outward confession of salvation, and a desire to “ put on
Christ” (Rom 6.2-5), and a desire to join the church. “Put on” (enedysasthe) depicted a change of garments. When a
Roman child came of age, he put off child clothes and put on the toga of the adult citizen. We, in the same way, put
off sin and are clothed with His righteous holiness (Rom 2.28).

c) The Seal of Heritage (3.28-29)

There is neither Jew nor Greek, there is neither slave nor free, there is not male and female; for you are all one
in Christ Jesus (3.28).

15
Cole, R. Alan, Galatians, 153
16
George, Timothy, Galatians, 274
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 These three couplets show that all saints are equal adopted heirs of His promise (Eph 2.14). God sets us free to think
and act in harmony with Him and each other. We are a gathering of saints, a community of disciples, marked by our
commitment to Christ and to one another.17
Even so, we cannot rip this verse out of context to support a political, ideological agenda, or to supersede or contradict
other revelation.18 We are spiritually equal, but this grace does not eradicate distinct God-ordained roles. These next
verses do not promote or debase anyone; they delineate the inner workings of the church made possible by the
freedom of equality.

The women should keep quiet in the churches, for they are not authorized to speak, but should take a subordinate
place, just as the Law also says (1Cor 14.34-35).
Let a woman learn in quietness, in entire submissiveness. I allow no woman to teach or to have authority over men.
For Adam was first formed, then Eve; and it was not Adam who was deceived, but [the] woman was deceived and fell
into transgression (1Tim 1.1-14).
The saying is true: If any man seeks the office of bishop, he desires an excellent task. Now a bishop must be above
reproach, the husband of one wife (1Tim 3.1-2).
“Bid the older women…to give good counsel and be teachers of what is right, so that they will wisely train the young
women to be sober of mind and to love their husbands and their children, to be self-controlled, chaste, homemakers”
(Titus 2.3-6).

“And if you belong to Christ, then you are Abraham’s offspring and [spiritual] heirs according to promise”
(3.29).

3. Evidence: Grace Sets the Heir Free (4.1-11)

a) The Plea to Jewish Christians (Judaizers) (4.1-7)

Discard the Garb of Childhood (4.1-3)

“Now what I mean is that as long as the heir is a child and under age, he does not differ from a slave, although
he is the master of all the estate (4.1); but he is under guardians and administrators until the date fixed by his
father” (4.2).

Paul uses hyperbole to contrast the position and privileges of man before salvation (under the Law), with those after
salvation, (in Christ).
Like an adult, the saints of Christ inherit full access to and the right to use the things of God. Conversely, under the
Law, “the heir” (klēronomos) owned all that belonged to the father, but as a “child” (nēpios ‘infant without
understanding’); his legal status paralleled that of a “slave” (doulos). The young “master” (kurios) lived under

17
George, Galatians, 276
18
The law of contradiction means that two antithetical propositions cannot both be true at the same time and in the same sense. X
cannot be non-X. Moreover, nothing that is true can be self-contradictory or inconsistent with any other truth. God's Word affirms the
law of contradiction. "No lie is of the truth" (1Jn 2.21). "[God] cannot deny himself" (2Tim 2:13). One irresolvable contradiction
would be enough to destroy the trustworthiness of the whole. We who love truth ought to jealously guard against any suggestion that
God's revelation is internally inconsistent. Phillip Johnson, The Spurgeon Archive

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“guardians” (epitropos) and “administrators” (oikonomos) until the date set for his legal freedom (Eph 3.8-9). He
could not exercise his own will, and there was no room for dissension. For the saint, returning to this lifestyle is the
same as a healthy adult wearing baby clothes – diapers and all.

“So we also, when we were minors, were kept like slaves under the elementary teachings of a system of external
observations” (4.3).

“So we also” (houtēs kai hēmeis) refers primarily to the Jews, but it includes Gentiles, too. Unbelievers live “under
the elementary teachings of a system of external observations” (ta stoicheia tou kosmou). The system may be a
human philosophical or religious principle, or the ceremonial rituals of a cult. In any case, they are under the
jurisdiction of demons and of by Satan himself. All live in emotional, spiritual slavery - the lot of unregenerate
people. Because of faith in Christ and baptized into Him, they could no longer live under the Law. To force a spiritual
adult under an elementary, external belief system equaled the surrender of oneself to satanic control. Minor children
are in bondage, but their captors do not have the power to adjudicate their case. God protects them until they attain the
age of accountability. All spiritual beings are under God’s dominion (Rom 8.29), none can act independently of His
permissive will (2Cor 12.7).

2nd Don the Toga of Adulthood (4.4-7)

The Kinsman Redeemer (4.4-5)

“But when the proper time had fully come, God sent His Son, born of a woman, born subject to the Law” (4.4).

“When proper time had fully come,” or at the niche in time fixed by God, the Father “sent” (exapesteilen) Jesus
into the world. In His humanity, He was “born of a woman” (Gen 3.15; Isa 7.14). The emphasis is not on the virgin
birth, but on His full participation in the human condition through the hypostatic union (fully God and fully human).
Fully God His sacrifice atoned for our sin. Fully man He suffered the penalty for our sin (Phil 2.7). In His humanity,
Jesus was “born subject to the Law.” Yet, in His divinity, He was never under sin.
Born of a woman and subject to the Law, He came “to purchase the freedom of those who were subject to the
Law, that we might be adopted” (4.5). He has a shared feeling with our weaknesses and the assaults of temptation.
In addition, He was tempted in every respect as we are, yet without sinning (Heb 4.15). “Adopted” (huiothesia) gives
the status of sonship to someone who is not his natural child. Since men are not naturally the children of God, we
“have sonship conferred upon us” by divine adoption. Jesus paid the redemption price for our freedom. In Him, we
receive the full rights and obligations of adult sons.

The Redeemed (4.6-7)

“And because you are [His] sons, God has sent the Spirit of His Son into our hearts, crying, ‘Abba!’ ‘Father’
(4.6)!

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 Coupled with v5, this confirms the triune Godhead. Jesus purchased our freedom, and we are regenerated by the
Spirit, making our adoption possible (2Cor 5.17; Titus 3.5). Since we are sons, the Father “sent” (exapesteilen is same
word used in v4 for Jesus) “the Spirit” on a mission to help us understand the distinct elements of salvation. A human
father cannot give his own nature to an adopted child, but God can and does by sending His Holy Spirit to dwell in the
hearts of believers.19 He testifies that we belong to our Father (Rom 8. 9-16; 24-29).
This is not what some consider a second blessing or a second filling of the Spirit or total sanctification or sinless
perfection. Believers are redeemed, forgiven, justified, regenerated, adopted, and filled with the Spirit on the day of
salvation. Since we live in a fallen world, we never attain sinless perfection. We struggle against our old sin nature
until the day Jesus saves us out of the presence of sin, whether by death or the Rapture. “His divine power has
bestowed on us all things suited to life and godliness” (2Pe 1.3). Thus, the idea of a ‘second blessing’ clashes with
God’s word. The filling of the Spirit is in the context of personal surrender. Often, a crisis of faith readies us for
change. We consciously decide to be sensitive and obedient; to put off sin and put on righteousness; and surrender our
lives.

The Spirit comes “into our hearts, crying, ‘Abba!’ ‘Father!’” While “Abba” is a term of endearment used by
children for their father, translating it as “Daddy” trivializes its full meaning. It not so much associated with infancy
as it is with intimacy. It links the believer, as an adopted heir of God, to Jesus Himself, for it was He who first used
this term in His own prayers to the Father (Mk 14.36). In addition, “Abba” is not a word spoken calmly with personal
detachment or reserve. It is a word we “cry out” (krazō) - a cry of the heart - “that we may receive mercy [for our
failures] and find grace to help in good time for every need [appropriate help and well-timed help, coming just when
we need it]” (Heb 4.16). It evinces our Father’s unconditional love and belonging; acceptance (approval) and dignity
(worth); gift of adequacy and competence to prosper.
Therefore, you are no longer a slave but a son; and if a son, then an heir by the aid of God ” (4.7). Christ freed
the believer to become an heir. The Spirit aids us in using our inheritance. Therefore, stop acting like children and
start living like adults.

b) The Plea to Gentiles Christians: Stop Deserting – Turn Back! (4.8-11)

Having successfully argued against the notion that the Law of Works was necessary for salvation and sanctification,
Paul again confronts the Galatians. He still wants them to answer the four questions posited in 3:1-5.

“But at that previous time, when you had not come to be acquainted with the true God, you [Gentiles] were in
bondage to gods who by their very nature could not be gods at all” (4.8).
“But” (strong adversative alla) sets up the contrast between “at that previous time” and “now that you have come”
in v. 9. The Jews under the Law, and the Gentiles “in bondage to gods who by their very nature could not be gods
at all” were enslaved. Since God created us as spiritual beings, we are to worship Him. If we reject Him, our worship
falls to Satan. Our “gods” may include statues of wood or brass (Ps 115.4-7), demonic spirits (1Cor 8.4-6), or
strongholds of fear, anger, and self-pity.
19
MacArthur, Galatians, 109
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 “Now, however, that you have come to be acquainted with God, or rather to be understood and known by God,
how can you turn back again to the weak and beggarly and worthless elementary things, whose slaves you once
more want to become” (4.9)?

Slaves were never “acquainted with [the truth] God.” Now, things are different. “Acquainted with” (gnosis) is
more than an intellectual assent to the truth; it refers to the Hebrew idea of knowing God in the intimacy experienced
in a marriage relationship. The beauty is that we are “understood and known by God.” This relationship does not
have its basis in seeking (mysticism) or doing (legalism) or knowing (Gnosticism), but it originates with God and is
carried on by divine grace.20
For the saint, this implies three things. First, the omniscient God knew us before time began. Thus, He initiated
salvation plan (Rom 3.11; Lk 19.10). To know us does not imply that He is unacquainted with who we are. It means
that we respond to His invitation for relationship, welcome Him into our lives, and feel comfortable in His presence.
Next, He knew we could not respond to the Gospel. The Spirit wooed us, filling our hearts with faith. Jesus heeded
our cry for salvation. Last, our Father remains actively involved in our lives, filling our hearts with godly desires and
delights in granting them. He “leaves a blessing behind, giving us the means with which to serve Him” (Joel 2.14).
Moreover, He includes us in godly service, and then showers us with grace and heartpeace for our obedience.
“Turn back again” (epistrephō) is a term for religious conversion (Acts 9.35; 1Thes 1.9) and religious apostasy (2Pet
2.21-22). The saint can temporarily reject spiritual freedom and return to “weak and beggarly and worthless
elementary things” without losing his or her salvation. Real apostasy – an intentional falling away from God - is
possible for unbelievers. The parable of the wheat and the tares illustrates the difference between a real and a fake
believer. Wheat remains wheat even when baked into bread. The tares never take on the vital essence of wheat –
despite its appearance.
“Acquainted with [the true] God,” our obligation is to put off any type of idolatrous, false worship. There is one
road to eternal life – Jesus Christ. Those that reject Him reject God; those that reject God will spend eternity in hell –
forever separated from His divine presence.

“You observe particular days and months and seasons and years” (4.10)
This verse does not prohibit the Christian from celebrating special religious holidays like Christmas or Resurrection
Sunday. In themselves, those days are neither good nor evil. We are free to either celebrate holidays or treat them the
same as any day. “Some judge one day to be better than another, while others judge all days to be alike. Let all be
fully convinced in their own minds. Those who observe the day, observe it in honor of the Lord” (Rom 14.5-6).
Coerced by the Jews, the Gentile Christians may have decided to “observe” (paratēreisthe) as an on-going activity,
the celebrations and religious feasts of “particular days, months, seasons, and years” dictated by the Jews calendar.
Yet, the dominant idea is that - regardless of what they were doing - they exchanged spiritual freedom in Jesus Christ
for the external shackles of religion.

“I am alarmed [about you], lest I have labored among you to no purpose” (4.11).

20
Longenecker, Galatians, 180
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 “Lest” implies that the desertion began, but there was time for correction. “Have labored” (kekopiaka) refers to
Paul’s past ministry and its on-going result. He fears it now stymied.
This section began with a rebuke (“You foolish Galatians” 3.1), and it ends here with an expression of distress, “I fear
for you,” commonly found in rebuke-type letters. 21 Paul ends his impersonal evidentiary presentation of spiritual
transgressions, and begins the more personal deliberative process of exhorting the guilty to put off expedient behavior.

21
Longenecker, Galatians, 97
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