Galatians 3:5-9
“Therefore He who supplies the Spirit to you and works miracles among you,
does He do it by the works of the law, or by the hearing of faith? just as
Abraham “believed God, and it was accounted to him for righteousness.” Therefore
know that only those who are of faith are sons of Abraham. And the Scripture,
foreseeing that God would justify the Gentiles by faith, preached the gospel to
Abraham beforehand, saying, “In you all the nations shall be blessed.” So then
those who are of faith are blessed with believing Abraham.” (Gal. 3:5-9).
Writing to the church in Galatia in the passage just cited, Paul gives one of
the clearest explanations of his use of Abraham as an example of justification
by faith. Why is it so important that we grasp this principle? On it hinges a
MAJOR disagreement amongst Christians—are we justified by faith only or by a
working faith?
An Important Contrast
As Paul enters into his repudiation of a doctrine that had been embraced by the
brethren in Galatia (a doctrine markedly different than the gospel of Jesus
Christ — cf. Gal. 1:6-10), he challenges them with a simple question. He asks,
“He who supplies the Spirit to you and works miracles among you, does He do it
by the works of the law, or by the hearing of faith?”
Observe the contrast Paul has in view. He is contrasting “works of the law” with
“the hearing of faith.” Both terms (“works” and “faith”) seem generally applied
(because they lack a definite article like “the” in front of them), but is Paul
thinking generically here? Is Paul including any works taught by the “perfect
law of liberty” or the “law of Christ”? What “law” and what “faith” does Paul
have in mind? To truly understand this text, these questions must be answered.
Consider the Context
To really grasp the contrast, we have to go back a little farther in Paul’s
letter, where he defines his terms and sets forth his thinking (i.e., we have to
consider the context). Paul cites a rebuke of the apostle Peter, because Peter
was being a hypocrite and not being “straightforward about the truth of the
gospel” (Gal. 2:14a). The question Paul asks of Peter, as a rebuke of his
actions, contains the key to understanding the terms he is contrasting in
chapter 3.
Paul asks of Peter, “If you, being a Jew, live in the manner of Gentiles and not
as the Jews, why do you compel Gentiles to live as Jews?” (Gal. 2:14b). Through
verse 21, Paul will expound upon that question. In verses 15 and 16, we find our
key to the terminology he will use throughout the letter as he makes his case.
He writes, “We who are Jews by nature, and not sinners of the Gentiles, knowing
that a man is not justified by the works of the law but by faith in Jesus
Christ, even we have believed in Christ Jesus, that we might be justified by
faith in Christ and not by works of the law; for by works of the law no flesh
shall be justified” (emphasis mine, jlp).
As Paul rebukes Peter, he contrasts Jews and Gentiles. He specifically charges
Peter with encouraging the Gentiles to live as Jews. This obviously includes the
act of circumcision. Note that in chapter two, it is obvious that the problem
even included trying to compel Titus (a Gentile with Paul in Jerusalem) to be
circumcised, but he was not compelled — Gal. 2:1-3; cf. Acts 15:1-5). Those
demanding that Gentiles obey the law of Moses and be circumcised wanted to bring
them into bondage, not into general law-keeping or “legalism” (as many argue
today), but into keeping the law of Moses, or at least parts of it. Clearly,
when Paul speaks of “law” here, he must have specific “law” in mind — the Law of
Moses.
This is further evidenced by the fact that Paul continues to speak of his coming
to Jerusalem, he clearly speaks to these great events of Acts 15 (Gal. 2:6-10).
The result of that great conference was clearly set forth in the letter written
to the Gentiles by the apostles and elders and delivered by Paul and Barnabas.
It included the following words, “Since we have heard that some who went out
from us have troubled you with words, unsettling your souls, saying, “You must
be circumcised and keep the law”—to whom we gave no such commandment…” (Acts
15:24). So again, what “law” did Paul undeniably have in view?
What “Law” is Contrasted?
Returning to our main text (Gal. 3:5-9), we now have half of the contrast
clearly laid out based on the context. The “law” he clearly has in view there is
the “law of Moses.” It cannot possibly speak generically to ALL “law.” Moreover,
it cannot possibly speak to the “law of Christ” (Gal. 6:2) or “the perfect law
of liberty” (cf. Gal. 2:4; 5:1, 13 with Jas. 1:25). Many read other “laws” into
the text (eisegesis), based on the assumption that if it applies to one law, it
must apply to all laws. That simply cannot be proven, as Paul clearly
acknowledges we are “under law toward Christ” as Christians (cf. 1 Cor. 9:21).
If there was no other evidence in the New Testament to suggest otherwise, I
might agree with the assumption. However, there is a plethora of evidence that
we are still under law as Christians, just not the law of Moses (as we have
proven with several citations already).
What “Faith” is Contrasted?
As we round out our contrasting statement from Galatians 3:5, we must answer
what “faith” Paul speaks of when he says, “by the hearing of faith.” Too many
today want to generalize “law,” but they do not want to generalize “faith.” They
recognize that the faith Paul speaks of is specific — it is a faith in Jesus
Christ (cf. Eph. 4:5). As we look back at the context earlier in the article,
this was obvious (cf. Gal. 2:15-16). We are obviously “justified by faith in
Christ.”
Yet, what does he mean by “faith in Christ?” In Galatians 3:6, Paul cites
Abraham as an example of what it means to be justified “by the hearing of
faith.” He does this also in Roman 4, as does James in James 2:14-26. Citing
Genesis 15:6, Paul proves that Abraham believed God and it was accounted
(credited) to him for righteousness. What did Abraham hear (“the hearing of
faith”) and believe that prompted Paul to use him as an example of
“justification by faith”?
In the latter part of Galatians 3:8, Paul tells us that THE GOSPEL was preached
to Abraham beforehand. How was THE GOSPEL preached to him? Paul cites these
words of God to Abraham: “In you all the nations shall be blessed” (Gal. 4:8b).
This inspired testimony suggests that Jesus Christ was preached to Abraham (and
even though Abraham likely did not understand the sum total of what he was
hearing, he believed the promise which we now know beyond a doubt to have its
ultimate fulfillment in Christ—cf. Gal. 3:15-18) and that by believing, Abraham
basically believed in Jesus.
So, this is why Abraham was said to be justified by faith. This is why only
those who are “of faith” are sons of Abraham. This is why the Scriptures foresaw
the Gentiles being justified by faith. It was because they too would have the
gospel of Jesus Christ preached to them, as Abraham did in that simple
three-fold promise, and that by believing the promise of salvation through Jesus
Christ, they too would find eternal life.
“By The Hearing of Faith”
Therefore, it is “by the hearing of faith” that we find salvation. It is not
hearing the words of faith alone that saves us. It is the hearing and doing of
the words of faith, just as Abraham did, that saves us (cf. Jas. 2:21-24).
As Paul demonstrates in Romans 10:5-17 (I encourage you to read this text),
those who do the law of Moses, shall live by the Law of Moses (v. 5). On the
other hand, the righteousness of faith is different. God’s word (which we must
hear) is near us and in our mouths and hearts. If we confess with our mouth and
believe in our heart that God has raised Jesus from the dead, we will be saved
(vs. 6-10). This is what it means to believe on him, whether Jew or Greek (vs.
11-13). He even continues to argue that one must believe having heard (vs. 14)
and one must obey having believed (vs. 15-16). He then sums it up saying, “So
then faith comes by hearing, and hearing by the word of God” (v. 17). This is
“the hearing of faith.”
It is in no way faith independent of ALL DOING or ALL WORKS or ALL DEEDS. It is
faith in Christ, independent of the Law of Moses. As Paul proclaimed in Acts
13:38-39, “Therefore let it be known to you, brethren, that through this Man is
preached to you the forgiveness of sins; and by Him everyone who believes is
justified from all things from which you could not be justified by the law of
Moses” (emphasis mine, jlp).
Conclusion…
In several other ways, it can be shown that Paul’s purpose was NOT to combat
some generic form of “legalism” that was rampant in the first century churches
(i.e., they were trying to be saved by perfect law-keeping), as so many today
believe. Paul’s purpose was to demonstrate they cannot be justified by the Law
of Moses, but only by faith in Jesus Christ. This, we can prove conclusively,
was a first century problem (cf. Acts 15:1-5). Legalism” (or any other such
thing), is pure speculation and must be read into the text, as the inspired
history just does not support that as a premise for Paul’s words.
By
Jonathan Perz
From Expository Files 21.5; May 2014
