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Charles Spurgeon · Citado em PreceptAustin
Gálatas 3
Spurgeon - With very great enthusiasm the Galatians received the gospel when Paul preached it to them. They seem to have been a very warm-hearted but fickle people, and Paul found, to his great grief, that while he was away from them certain false teachers came in and turned them aside from the gospel that he had delivered to them. Paul does not compliment them on being a very “thoughtful,” “educated,” “cultured” people; he does not care an atom about that matter. Because they had forsaken the simple truth of the gospel, he says, “O foolish Galatians, who has bewitched you?” Those are hard words, Paul! Why did he not say, “Who has led you forward into more advanced views?” No, he calls it witchery, the work of the devil, and it is nothing better. The wisdom of it is no better than the trickery of some old witch. If you take your eyes off Christ, it must be witchcraft that makes you do it. There is such glory, such beauty, such perfection, such wisdom, such divinity in Christ crucified that, if you turn from that sight to anything else—no matter how scientific and learned it may be—you are “foolish” indeed, and somebody has “bewitched you.” Eadie says foolish "describes acting in a spirit which manifests the absence of wisdom." Bartlett - In giving head to false teachers, the Galatians had, indeed, shown the grossest stupidity. Foolish (453) (anoetos from a = alpha-negative = makes following word exact opposite + noéo = comprehend from nous = mind, intellect, understanding, thought) means literally “not having a mind” or not thought of (not within the province of thought) and thus describes a person without understanding, dull-witted. Anoetos describes one with a unwillingness to use one's mental faculties to understand. It is not a lack of intelligence as much as it is a mental laziness and carelessness. It describes a person who can think but fails to use their power of perception. Trench adds that "in the anoetos there is always a moral fault lying behind the intellectual; the νοῦς, the highest knowing power in man, the organ by which divine things are apprehended and known, being the ultimate seat of the error (Luke 24:25, Gal. 3:1, 3; 1 Tim. 6:9; Titus 3:3)." Anoetos speaks of someone who is lacking in discernment. The Galatians had been taught the truth of the Gospel and Jesus, but they failed to examine the teachings of the Judaizers in the light of this truth with the result that the Judaizers led them out of truth and into bondage. Related Resource: Wayne Barber's in depth discussion of foolish The believers in Galatia (cp Jesus use of anoetos in Lk 24:25) were not stupid but had simply failed to use their spiritual intelligence when faced by the unscriptural, gospel-destroying teaching of the Judaizers. They were not using their heads!
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Spurgeon - The Galatians wanted to go back to circumcision and to the old sacrifices of the law. Paul calls it witchery, for in his day it was believed that men could cast an evil eye upon one another and thus work evil upon their fellow men. It seemed to Paul to be something like that—as if the devil himself were in it and came and turned men away from Christ Jesus, to go back to trusting in the law and its obsolete ceremonies. These Galatians thought that they had been led by reason and guided by the learning of their teachers, but Paul calls it witchery. “Who has bewitched you?” he asks, as if anything that led a man to trust in his own works should be as much abhorred as the incantations of a witch. “Who has bewitched you?” It is a dangerous state, it is a devilish snare to be brought into—to be led to trust to frames, and feelings, and experiences, and doings, and prayings, or to anything else but Christ. It is a strange thing that those who have seen Christ should ever go back to these things.....Even those that are converted, or appear to be so, can become suddenly bewitched with error of one kind or another, just as in families children are suddenly taken ill with certain complaints that seem incidental to childhood. If parents had never heard of such things before, they would be astonished. They would suppose that they must lose their children when such unaccountable diseases suddenly appeared in them, and yet they survive. In the family of Christ, certain epidemics break out at times. We cannot tell why they should come just then. At first, perhaps, we are puzzled and perplexed to think that such diseases should come at all. But they do come, and hence it is well to be on our guard against them. Bewitched meant to bring evil on a person by false praise or to mislead by an "evil eye" and so to charm or "bewitch” (Webster = to charm, to fascinate, to cast a spell over, to attract as if by the power of the "evil eye") and in the present context to lead into the evil doctrine of "faith plus something else" (works of the law, circumcision, etc). Remember that believers are set free from the law (read Ro 6:14-note, Ro 7:4, 5, 6-note, Ro 8:1-note, Ro 8:2, 3-note, Ro 8:4-note) Paul was saying that the Galatian believers had yielded to these “magicians” and had come under the power of untruth (the law is bondage, the Spirit of Christ is freedom, liberty, Jn 8:36). Bewitched (940) (baskaino) originally meant "slander, speak ill of one," to cause harm with unfavorable words. In the NT it came to mean to subject a person to an occult influence, to "blight by the evil eye," or "cast the evil eye"(see Wikipedia). The thought was to put a spell on someone. Baskaino means to charm or fascinate in a misleading way, as by flattery, false promises, or occultic power, and clearly suggests the use of feeling over fact, emotion over clear understanding of truth. “Who tickled your fancy?” Paul asked rhetorically, fully aware of the answer. “Who could have dragged you away from the truth of the Gospel which I had so clearly taught?” "How often we feel that way today about vacillating Christians or prospects who suddenly turn away! BDAG on baskaino - (1) to exert an evil influence through the eye, bewitch, as with the ‘evil eye’ tina, someone...(in secular literature it was said) one can ward off baskani,a by spitting 3 times. (2) . to be resentful of something enjoyed by another, envy (Dt 28:54, 56) NIDNTT adds - The effect of the spell, if the evil eye is detected at the time, could be averted by spitting, and some hold that this was in Paul’s mind in his use of ekptuo (literally = to spit out) in Gal. 4:14 (NAS “loathe”). Thayer on baskaino - 1. to speak ill of one, to slander, traduce him (Demosthenes 8, 19 (94, 19); Aelian v. h. 2, 13, etc.). 2. to bring evil on one by feigned praise or an evil eye, to charm, bewitch one (Aristotle, probl. 20, 34 (p. 926{b}, 24); Theocritus, 6, 39; Aelian nat. an. 1, 35); hence, of those who lead away others into error by wicked arts Baskaino is used elsewhere only 2 times in the Septuagint - Deuteronomy 28:54 (in the context of the Curses specifically when they are besieged and starved as occurred in 586BC and 70AD) = The man among you who is by nature tender and sensitive will turn against (Lxx - baskaino - shall look with an evil eye upon) his brother, his beloved wife, and his remaining children." The second use in Dt 28:56 is in a similar context where "the refined and delicate woman....shall be hostile toward (Lxx = baskaino - shall look with an evil eye upon) the husband she cherishes and toward her son and daughter." Baskaino "comes from an early superstition based on “the evil eye”: a person might be enticed to stare at someone who could bewitch him or cast a spell on him through the magic arts and then would do things totally foreign to his natural behavior. Bruce suggests the translation, “Who has hypnotized you?” Paul’s use of this word does not imply he believed in such a thing; he was using the word’s association with ignorant superstition to shame them." (Kenneth Boles - College Press NIV Commentary) Although bewitched can carry the idea of sorcery, that is not the idea in Galatians 3:1. The Galatians were not victims of a magical spell or incantation, but were misled pupils of teachings they should have instantly recognized as false. They were willing victims who succumbed to the flesh-pleasing works righteousness of the Judaizers (cp Paul's clear teaching - Gal 2:16+). They had fall under the spell of those who had distorted (transformed it into something of opposite character) "the Gospel of Christ." (Gal 1:7+) Paul had just stated that "if righteousness comes through the Law, then Christ died needlessly" which of course He did not, but that was the effect of this faith + works heresy which was a Gospel "contrary to that which we have preached." Gal 1:8+, see Gal 1:6, 7, 9, 11). There "different Gospel" (Gal 1:6+) was a belief in Christ plus human works and as William Hendricksen said “A supplemented Christ is a supplanted Christ.” PAUL'S CRYSTAL CLEAR PROCLAMATION OF CHRIST CRUCIFIED Before whose eyes Jesus Christ was publicly portrayed as crucified - Amplified = "Jesus Christ (the Messiah) was openly and graphically set forth and portrayed as crucified" "How could you have missed this truth, which I Paul clearly taught preaching "Christ crucified, to Jews a stumbling block and to Gentiles foolishness" (1 Cor 1:23). This was always Paul's primary goal in presentation of the Gospel even as he reminded the saints at Corinth that he had "determined to know nothing among (them) except Jesus Christ, and Him crucified." The official notice of Christ's death had been posted so to speak (see discussion below on prographo)! And so the yielding of the Galatians to the false teaching of the Judaizers was inexcusable Spurgeon adds that Paul had presented the truth of Christ crucified "with great plainness. The Greek word (prographo) has to do with a program or a proclamation. It is as good as to say, “I have set Christ before you as plainly as if I had printed a great notice and stuck it up before your eyes. I have put the letters down in capitals.” Paul says, “As a king, when he makes a proclamation, puts it on the walls and calls attention to it, so I have set forth Christ before you. I have not talked of Him in a mystical way, so that you did not know what I meant, but I have set Him forth. I have said of Him that He suffered in our stead (IN OUR PLACE) and was made a curse for us, as it is written, ‘Cursed is everyone who hangs on a tree.’ ” Bartlett reminds us that practically we must never forget "that it was through His death on Calvary that JESUS has become our living LORD. Regardless of how many fulsome tributes of praise we bestow on CHRIST as the matchless Teacher, Leader and moral Example for men to follow, we dishonor Him if we refuse to acknowledge Him as the Son of GOD Who died for sinners. The CHRIST GLORIFIED is the CHRIST CRUCIFIED. The One to be lifted up BY US must be the One lifted up FOR US and for all who will put their trust in Him as the atoning Sacrifice. (Galatians 3:1-22 - Doctrinal Exposition)
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Spurgeon adds "When we see Jesus clearly before us (Publicly portrayed), we won’t be deceived. “If anything contrary to this comes before Him (JESUS), Paul does not timidly say, ‘Everybody has a right to his opinion’; but he says, ‘Yes, they may have a right to their opinion, and so have I to mine; and my opinion is that any opinion which takes away from the glory of Christ’s substitutionary sacrifice is a detestable opinion.’ Get the real atonement of Christ thoroughly into your soul, and you will not be bewitched.” Publicly portrayed (written before) (4270)(prographo from pró = before, openly, plainly + grapho = write) means literally to write for public reading, publicly portrayed, announced on a poster. To write previously or before. Figuratively prographo means to announce or prescribe. The word was used to describe all public notices or proclamations and indicates a public announcement in which the validity of a particular fact or condition is proclaimed. Prographo is used of posting important official notices on a placard in the marketplace or other public location for citizens to read. Those who were summoned before courts of justice were said to be progegramménoi, posted up ahead of time, because they were cited by posting up their names in some public place. Even in our day the cases to be heard by a judge are written beforehand and appended in a public place in the courthouse. The word prographo is found in early secular documents where a father posted a proclamation that he would no longer be responsible for his son’s debts (In contrast our Father has posted a proclamation called the Gospel promising to remit our debts completely based on the work of His Son!). Prographo was also used for putting up the announcement of an auction sale. Paul uses prographo to refer to what was written before in the Old Testament (Ro 15:4+ cp. "ungodly creepers" in Jude 1:4+ "beforehand marked out"). Vine on prographo- The apostle (in his words "publicly displayed") carries on his metaphor of the evil eye (baskaino); as a preventative of such mischief it was common to post up charms on the walls of houses, a glance at which was supposed to counteract any evil influence to which a person may have been subjected. Notwithstanding, he says in effect, that the fact that Christ had been crucified was placarded before your very eyes in our preaching, you have allowed yourselves to be overlooked, you have been fascinated by the enemies of the Cross of Christ, when you had only to look at Him to escape their malignant influence; cp. the interesting and instructive parallel in Nu 21:9 = "And Moses made a bronze serpent and set it on the standard; and it came about, that if a serpent bit any man, when he looked to the bronze serpent, he lived." (Collected Writings)
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Spurgeon writes the Galatian believers "had gone off into legality; they were trying to be saved (ED: AND I WOULD ADD "TRYING TO BE SANCTIFIED" cf Gal 3:3) by ceremonies and by works of their own. “Well,” asks Paul, “how did you receive the Spirit—the Spirit by which miracles were wrought among you (Gal 3:5), the Spirit by which you spoke with unknown tongues, the Spirit that changed and renewed your hearts? If you did indeed receive Him, did you receive Him by the works of the law or by the hearing of faith?” There was only one reply to the question: The Spirit came to them as the result of faith." Maxie Dunnam comments that "With his tenacious argumentative skills, Paul gets the Galatians in the steel vise of their own experience (ED: DOES THIS NOT SOUND A LITTLE LIKE PETER WHEN OPPOSED BY PAUL "STOOD CONDEMNED" Gal 2:11+) . There could be no middle ground. The Spirit came either by hearing with faith, or by law. The Galatians had only one answer from their experience: the Spirit came by the hearing with faith. It is everlastingly so, Paul would say. We are “begraced” not according to our merit, our accomplishments, our keeping the law, living the “good” life, obeying the commandments, abiding by the Golden Rule, but by obedient trust. (Ed: I like that - "obedient trust" because "trust" that is genuine faith will obey, not out of legalistic constraint and reliance of natural energy, but our of love and supernatural energy from the Holy Spirit).
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Spurgeon - The first thing that God the Holy Spirit does in the soul is to regenerate it. The next thing is to teach the soul that it is utterly incapable of saving itself. The Holy Spirit next applies the blood of Jesus to the soul, gives the soul the grace of faith whereby it lays hold of Jesus, and gives it an anointing of holy consolation and unction of assurance—whereby, casting itself wholly on the blood and righteousness of Jesus, it receives joy, knows itself to be saved, and rejoices in pardon. When the sinner has thus believed, then the Holy Spirit brings all the precious things to him: the blood of Jesus, the righteousness of Jesus, the covenant of adoption. But I cannot rejoice in my adoption until I receive the spirit of adoption, whereby I may be able to cry, “Abba, Father.” So you see, every point that is brought out in the experience of the newborn Christian—every point in that part of salvation that we may call its beginning in the soul—has to do with God the Holy Spirit. YOU MADE A GREAT START! Having begun by the Spirit, are you now being perfected by the flesh? - "Having commenced your Christian life." Having begun by faith. This speaks of the New Birth (cp John 3:3-8), the regeneration wrought by the Spirit (Titus 3:5-6+) when by grace we exercised our will in faith in the Gospel. Notice that for the first time in this letter Paul draws attention to the epic struggle in all Christians - the battle between the Spirit and the flesh. He will elaborate on this struggle in four more passages: Galatians 4:29+ But as at that time he who was born according to the flesh persecuted him who was born according to the Spirit, so it is now also. Galatians 5:16+ But I say, walk (present imperative) by the Spirit, and you will not carry out the desire of the flesh. Galatians 5:17+ For the flesh (continually) sets its desire against the Spirit, and the Spirit against the flesh; for these are (continually) in opposition to one another, so that you may not do the things that you please. Galatians 6:8+ For the one who sows to his own flesh will from the flesh reap corruption, but the one who sows to the Spirit will from the Spirit reap eternal life. Richard Mayhue writes "Note carefully that the flesh and the Spirit stand in direct opposition to one another (Gal 5:17+). Because of this contrast, to walk by the Spirit is to avoid walking in the flesh. When we start to walk in the flesh, the warning signs are evident (Gal 5:19+). They do not correspond to kingdom behaviour (Gal 5:21+). (Seeking God) Having begun (1728)(enarchomai from en = in + árchomai = begin) means to make a beginning, to commence, to begin in a particular state or relationship. This was the normal Greek word for beginning a sacrifice. In other words this was the word for scattering the grains of barley on and around the victim which was the first act of a sacrifice (see Barclay's note below). In Galatians 3:3 the aorist tense refers to a past completed action, so that at specific moment when they first trusted the Gospel of Christ for their justification the Spirit began His work of progressive sanctification . THOUGHT - The Galatians were "short-circuiting" the Spirit's work by their fleshly works. Do we ever do this beloved? Or let me ask it this way - do we ever try to live the supernatural Christian life relying on our natural energy seeking to adhere assiduously to a set of moral/ethical rules and guidelines? This is a rhetorical question! Of course we all fall into this legalistic trap of trusting works of self rather than the work of the Spirit. We daily (even moment by moment) need to consciously, willingly, humbly come before the altar of God (cf Ro 12:1+), confess the futility and failure of our self efforts (1 Jn 1:9+) and throw ourselves wholly on the sufficient supernatural strength of the Holy Spirit. Not let go, let God, but let God and let's go! His part (Php 2:13NLT+), our part (Php 2:12+). We are to be partners with the Spirit, not passive participants in our daily, progressive sanctification process. How are you doing? Are you trying by your old self or are you dying to self taking up your cross daily and following Jesus (Lk 9:23+, 1 Jn 2:6+, 1 Pe 2:21+), the Author and Perfector of our faith (Heb 12:2+)? Or to ask it another way - Are you walking like Paul who walked like Jesus walked? (cf 1 Cor 11:1+). See The Holy Spirit-Walking Like Jesus Walked! Step by step I'll walk with Jesus, Just a moment at a time; Heights I have not wings to soar to, Step by step by faith I climb. —Simpson Gilbrant - Enarchō is a verb that consistently appears in the middle voice: enarchomai. In classical Greek it was often employed in literature describing religious ceremonies, particularly in reference to initiatory rites and sacrificial offerings. Because of its early use in the language of sacrifice, enarchomai has been thought to have sacrificial overtones in the New Testament, where the term appears two times (Galatians 3:3; Philippians 1:6). Paul was the only New Testament writer who used it and always with epiteleō (1989), “end, complete.” But to see this ordinary word as a sacrificial metaphor in Paul’s letters reads too much into it. The Christian life may be described as a sacrifice (Romans 12:1), but in the New Testament enarchomai is an ordinary word for “beginning” as is epiteleō for “ending” (cf. Vincent) (Complete Biblical Library Greek-English Dictionary) There are only 2 uses of enarchomai in the NT, here and Php 1:6+ where Paul encouraged the saints at Philippi writing "I am confident of this very thing, that He who began (aorist tense) a good work in you will perfect (same word epiteleo as here in Gal 3:3) it until the day of Christ Jesus." The Amplified Version says it this way "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 [right up to the time of His return], developing [that good work] and perfecting and bringing it to full completion (epiteleo) in you." The point in both uses (Gal 3:3 and Php 1:6+) is that God via His Spirit takes the initiative in starting His work in us and He is the only One who can bring it to completion (perfection when we are glorified). Salvation always begins with God and if He didn’t make the first move, we would make no move at all (cf Jn 1:13+, Ro 3:11+). It's like the country preacher who was asked at his ordination how he had become a Christian. He replied, "I did my part and God did His." When asked to explain "his part in salvation", he answered "My part was to run from God as fast as I could. God’s part was to run after me and catch me and bring me into his family." This is a great picture for every person for we are born as rebels running from God and thus all are in desperate need of God taking the initiative to begin His good work in all of us because we are dead in (our) trespasses and sins. (Ep 2:1+) God not only initiates the good work of salvation, but continues it and guarantees its consummation. From Him, through Him and to Him be the glory! The derivative word proenarchomai is used in 2Co 8:6 referring to the contribution by the Corinthians that was earmarked to support the poor saints in Jerusalem. "So we urged Titus that as he had previously made a beginning (proenarchomai also in 2 Cor 8:10), so he would also complete (epiteleo) in you this gracious work as well ("this ministry of giving" = NLT)." Enarchomai - 8x in the Septuagint - Ex. 12:18 (to describe the first month, the "beginning" month); Nu 9:5; Nu 16:47 (to describe beginning of the plague); Dt. 2:24, 31 (to begin to possess their possession - the promised land), Dt 2:25; Joshua 10:24; Pr. 13:12; A W Tozer - The problem is not to persuade God to fill us, but to want God sufficiently to permit Him to do so. The average Christian is so cold and so contented with his wretched condition that there is no vacuum of desire into which the blessed Spirit can rush in satisfying fullness. Alan Cole on - What Paul means is that the whole Christian way is ‘supernatural’ from start (Having begun) to finish (now being perfected); but the Jewish path (whatever it might have been in design and origin) has become thoroughly ‘naturalistic’. The adherents of every religion try to earn their own salvation by their own efforts, as do those following Judaism as a faith; the only difference is that the pagan has not such clear knowledge as the Jew. From this angle, Judaism is just ‘another religion’, although, seen from another angle, it has an eternal value as God’s preparation for the gospel of Christ (Gal 3:24). (The Epistle of Paul to the Galatians). HOW ARE YOU BEING SANCTIFIED? BY FLESH OR SPIRIT? Are you now being perfected by the flesh? - Perfected by the flesh parallels Pauls phrase by the works of the Law in Gal 3:2, because the works of the law are carried out in the natural power of the flesh, not the supernatural power of the Spirit. Indeed, there was no provision under the Law for the Holy Spirit to do a work of sanctification. Barclay paraphrases it as "are you now going to try to complete it ("your experience of God") by making it dependent upon what human nature can do? " THOUGHT - Dear believer are you now trying to become perfect (to be progressively sanctified) by your own human effort? When you were saved by faith you began by the Holy Spirit. Do you think that once you are saved (justified) by faith you can grow spiritually by depending on the works of the flesh (works of the Law)? Of course not. But how many Christians today have missed this connection -- they agree that one is saved by grace through faith (Eph 2:8-9+) by the Spirit's regeneration (Titus 3:5-7+, Jn 3:3-5), but then they begin to live as if there spiritual growth depends on what they DO! Beloved, many saints in the evangelical church in America have fallen into this subtle trap of legalism because they do not fully comprehend the surpassing power of the Spirit of God (cf Eph 3:20+) Who indwells us (I PRAY Eph 1:18-19+ FOR YOU AS YOU READ THIS NOTE), Who desires to energize us (cf Php 2:13NLT+) for a supernatural walk of faith and growth in Christ-likeness (2 Cor 3:18+.) Spurgeon - Surely the way in which the Christian life begins is the method in which it is to be sustained. “As you have received Christ Jesus, the Lord,” the apostle says in another place, “so walk (present imperative = as your habitual practice - see Need for Holy Spirit to obey) in Him” (Col 2:6+). If you have begun in the flesh, go on in the flesh; but if you really know that your beginning was in the Spirit, then do not go back to the flesh. John Stott - Paul had come to Galatia and preached the gospel to them. He had publicly portrayed before their eyes Jesus Christ as crucified. They had heard the gospel and with the eye of faith had seen Christ displayed upon His cross. They had believed the gospel. They had trusted in the Christ exhibited in the gospel. So they had received the Spirit. They had neither submitted to circumcision, nor obeyed the law, nor even tried to. All they had done was to hear the Gospel and believe, and the Spirit had been given to them. These being the facts of their experience, Paul argues, it is ludicrous that, ‘having begun with the Spirit’, they should now expect to complete ‘with the flesh’. This is another way of saying that, having begun with the gospel, they must not go back to the law, imagining that the law was needed to supplement the gospel. To do so would be not ‘improvement’ but ‘degeneracy’. (ED: AND LUNACY!) (The Message of Galatians) Being perfected (2005) (epiteleo from epí = intensifies meaning, in the sense of meaning "fully" + teleo = to complete, bring not just to the end but to the destined goal from télos = end, goal) conveys the intensified meaning to fully complete or to fully reach the intended goal in the sense of successfully completing what has been begun (Gal 3:3, Ro 15:28+). Epiteleo means to bring something to the place where it is complete. Epiteleo is used in the Septuagint of Lev 6:22 where it describes the offering as that which is to be "entirely offered." Epiteleo is used again in 2 Corinthians 7:1+ to depict progressive sanctification - "Therefore, having these promises (2 Cor 6:17-18), beloved, let us cleanse (katharizo) ourselves from all defilement (molusmos) of flesh and spirit, perfecting (epiteleo in present tense = continually) holiness in the fear of God." Vine interprets the voice as middle voice (lends a reflexive sense to the action) rather than passive voice and if "the middle voice is to be understood = “are ye now perfecting yourselves?” (present tense = continually perfecting yourselves) Frederic Rendall adds that "having begun… being perfected" are used to "express the beginning and consummation of works of mercy and sanctification." (He adds that) "The middle voice of epiteleo is used here because the spiritual process is to be wrought by them upon themselves." (Ed: And yet we know that this would not be possible without divine enablement of the Spirit to give the desire and power - Php 2:13NLT+!) (Galatians 3 Commentaryt)
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Spurgeon applies truth about works of the Law - I pray that everyone may examine himself to see whether he is of the works of the law. Are we legal in our feelings? Are we relying upon the self and its doings? Does anyone among us feel that there is not a more deserving person than himself? Because he is a good churchgoer, does he think himself accepted by the Lord? Because of confirmation or baptism or attendance at the sacrament, does he hope to be saved? Because of his decent and respectable life, does he reckon himself just? If such is your hope, you are “of the works of the law,” and it is not my word, but the word of the Lord, that you are under the curse. Think of this, you who are so very good, so free from fault! There is nothing else for you but the curse. You are not the same as those men who are mentioned in the Scriptures as justified. They lived by faith, and you hope to live by works. As you are not the same, you will not come to the same end. It is a thought that vexes you, and possibly even makes you angry, that you should be under the curse—but it will be well for you to know the truth, however black it looks. Nothing remains but a fearful looking forward to judgment. For where there is even now a curse, what else can there be but fiery indignation at the last? Unfortunately, I cannot bring this most searching truth home to the conscience. It requires a miracle of grace to get this truth into the heart of man and to make him feel the full terror of it. It is so repugnant to our proud human nature that we incline to any error that will obscure it. Come, Holy Spirit, with your divine light, and flash this truth upon the sinner’s eyes in such a way that he must see it! Spurgeon on seeking to be perfected by the flesh - I fear that some of my brothers and sisters try to grow in spiritual life by adopting methods that are not of faith. Some think that they will set themselves rules of self-denial or extra devotion—these plans are lawful, but they are not in themselves effective. Vows may be observed mechanically, and rules obeyed formally, and yet the heart may be drifting away yet further from the Lord. Indeed, these vows and rules may be a means of deluding us into the vain belief that all is well, whereas we are nearing to spiritual shipwreck. I have found in my own spiritual life that the more rules I lay down for myself, the more sins I commit. The habit of regular morning and evening prayer is one that is indispensable to a believer’s life, but the prescribing of the length of prayer, and the constrained remembrance of so many persons and subjects, may lead to bondage and strangle prayer rather than assist it. To say I will humble myself at such a time, and rejoice at another season, is nearly as much an affectation as when the preacher writes in the margin of his sermon, “Cry here,” “Smile here.” If the man preached his sermon rightly, he would be sure to cry in the right place and to smile at a suitable moment. When the spiritual life is sound, it produces prayer at the right time, and humiliation of soul and sacred joy spring forth spontaneously apart from rules and vows. The kind of religion that makes itself to order by the almanac and turns out its emotions like bricks from a machine—weeping on Good Friday and rejoicing two days afterwards, measuring its motions by the moon—is too artificial to be worthy of your imitation. The liberty of the spiritual life is a grand thing. And where that liberty is maintained constantly and the energy is kept up, you will need much faith, for the fading of faith will be the withering of devotion. Faith enriches the soil of the heart. Faith fills our treasuries with the choicest gold and loads our tables with the daintiest food for our souls. Faith in Jesus, the Savior, faith in the heavenly Father, faith in the Holy Spirit—this we must have, or we perish like foam upon the waters. As the other side of all this, some Christians appear to try to live by experience. If they feel happy today, they say they are saved; but if they feel unhappy tomorrow, they conclude that they are lost. If they feel at one moment a deep and profound calm spreading over their spirits, then they are greatly elevated. But if the winds blow and the waves beat high, then they suppose that they are not the Lord’s people. Ah, miserable state of suspense! To live by feeling is a dying life. You do not know where you are or what you are if your feelings are to be the barometer of your spiritual condition. A simple faith in Christ will enable you to remain calm even when your feelings are the reverse of happy, to remain confident when your emotions are far from ecstatic. If, indeed, we are saved by Jesus Christ, then the foundation of our salvation does not lie within us, but in that crucified Man who now reigns in glory. When He changes, then what changes must happen to us! But since He is the same yesterday, today, and forever, why do we need to be so soon removed from our steadfastness? Believe in Jesus when you cannot find a spark of grace within yourself. Cast yourself as a sinner into the Savior’s arms when you cannot think a good thought or uplift a good desire. Have confident faith in Jesus at all times, for if you believe in Him you are saved and cannot be condemned. However good or bad your state, this shall not affect the question. You believe; therefore, you will be saved. Christ is waiting for us to come to the end of our frustrated working and futile efforts and to let him take over. It is like a scuba diver down with the tanks of oxygen, refusing to take a breath because he feels he can hold his breath long enough, when finally in exhaustion he takes a breath of air. He takes that which has been provided as a very source of his life.That reminds me of the experience of my first dive in the Grand Caymans. When I learned to appropriate the oxygen that was available, I was able to enjoy a whole brand-new way of living. I am reminded of the story of the Aggie who went to the power saw company to buy a chainsaw. He went out and worked hard all day and did not feel like the saw was doing what it was cracked up to do. So he took it back to the company and told the owner that it did not do nearly as well as his old axe. The owner promptly took hold of the starting cord and pulled it. The saw immediately started running and the Aggie was heard to say, “What is that sound?” BUTTERFLY ILLUSTRATION - Does a butterfly—having emerged from its chrysalis transformed, regenerated, metamorphosed to live a new life, and equipped with gorgeous gossamer wings—continue as a caterpillar? Does it say to itself, Well, I have been born again. I must do my best to be a butterfly. I will crawl up this stem and gnaw on these leaves! Of course not! It spreads its wings. It catches the rising air currents. It soars from field to field seeking the nectar of the flowers. It has new life. That new life cannot be lived on the principles of the old life. Trying to earn salvation led the Galatians nowhere. They were saved by the simple expedient of trusting Christ. They had new life in Christ. The Holy Spirit indwelt their hearts. Were they now to go back to the old, ineffective system of trying? Of course not! It didn't work when they were sinners seeking salvation, and it wouldn't work now that they were saints seeking sanctification. (Exploring Galatians: An Expository Commentary) Tony Evans - What exactly is legalism in the spiritual realm? We have a definition in Galatians 3:3, stated in the form of a question. Paul asked the Galatians, "Having begun by the Spirit, are you now being perfected by the flesh?" Legalism is trying to please God "by the flesh," by attempting to keep a list of laws and rules that we think will earn us God's favor and keep us in good standing with Him. It is identity based on performance rather than relationship. It makes rule-keeping the basis of victory. It says you are what you do....Paul was asking, "Foolish Galatians, what makes you think you can be saved by grace and then be set free by trying to keep the Law? What makes you think the Holy Spirit is good enough to get you started, but not good enough to keep you going?" Legalism bases our spiritual identity on our performance. It makes rule-keeping the basis of spiritual victory. Don't misunderstand me. Legalism is not merely the presence of rules or laws. Earlier we learned that God's Law is "holy and righteous and good" (Romans 7:12). The problem is that the Law provides no power to obey it. Legalism is not the presence of rules, but the wrong attitude toward the rules. Legalism assigns to the rules an authority that God never meant them to have. You have probably met unsaved people who thought they were good enough to go to heaven. You have to show them otherwise before they are ready to believe and receive the gospel. What is true of the sinner who is trying to make it to heaven is true of a saint who is trying to be victorious. Victory and true liberty cannot be found in human efforts to keep the rules. You see, legalism is a guilt-motivated system. We either allow others to put us in bondage to their list of rules, or we shackle ourselves to our own list. The more guilty we feel, the more rules we add to the list and the harder we try to keep them. Here's how it works: A Christian who tends toward legalism goes to church one Sunday and hears the preacher say, "You need to read your Bible and pray." This Christian feels guilty because he hasn't been reading his Bible or praying. So he says, "You know, the preacher's right. I ought to be reading my Bible and praying every day." So that night he sets his alarm ahead an hour. But when the alarm goes off the next morning, this guy doesn't really want to get up. In fact, he's kind of grumpy, but he dutifully staggers out of bed because he feels like he has to. Is there anything wrong with a preacher telling his people they ought to read their Bibles and pray? I hope not, because I'll be the first one to say it. And it's not necessarily bad that this Christian felt guilty over his neglect of his Bible and prayer life. That could be the conviction of the Holy Spirit. The problem comes in the way he deals with his need. You can always tell a legalist, because to a legalist everything in the Christian life is "I ought" or "I should" instead of "I want to." Grace-based Christians obey because it's their delight. Law-based Christians obey because it's their duty. Obedience is certainly our duty as Christians, but duty alone without love behind it can degenerate into routine. Grace-based Christians obey and love it. Law-based Christians obey and come to resent it. To grace-based Christians, the spiritual life is the lifting of a burden. Jesus said, "My burden is light" (Matthew 11:30). But to legalistic Christians, living for God feels like carrying a heavy load. Interestingly, Peter called the Law a "yoke" that none of the Jews was able to bear (Acts 15:10). Suppose both partners in a marriage carried around checklists of each other's duties in the marriage and checked each duty off as it was done. If the whole marriage was on that basis, I'd soon be seeing that couple in my office for counseling, because marriage can't be reduced to a checklist. Do husbands and wives who love each other help each other? Of course. But the doing has to grow out of the loving. God wants nothing less from us. If your Christian life is just a list, you're missing it—not necessarily because the things on your list are bad. It's just that living by a list is a faulty approach to the Christian life and a faulty approach to victory. My prayer is that the Holy Spirit will use the truth to set you free so you can tear up your list. That's going to be difficult if you've been conditioned to live by rules, but you can do it with God's help. (Free at Last: Experiencing True Freedom Through Your Identity in Christ) ILLUSTRATION - Joseph Carroll I recently heard pastor Joseph Carroll tell this story of when he was conducting a series of meetings in North Carolina. He was staying in the home of some close friends in Asheville and would travel each night to his various speaking engagements. One night he was scheduled to speak at a church in Greenville, South Carolina, which is several hours from Asheville. Because he didn't have a car, some folks from Greenville volunteered to transport him to and from the meeting. When they arrived to pick him up, He bid farewell to his hosts and told them he hoped to be back by midnight or soon afterward. After ministering at the Greenville church, he stayed awhile to enjoy some fellowship and then rode back to Asheville. As he approached the house, he saw the porch light on and assumed his hosts would be prepared for his arrival because he had discussed the time of his return with them. As he got out of the car, he sent his driver on his way, saying, "You must hurry. You have a long drive back. I'm sure they're prepared for me; I'll have no problem." He felt the bitter cold of the winter night as he walked the long distance to the house. By the time he reached the porch, his nose and ears were numb. He tapped gently on the door but no one answered. He tapped a little harder and then even harder but still no reply. Finally, in a bit of a concern about the cold, he tapped on the kitchen door and on a side window but there was no response. Somewhat frustrated and becoming colder by the moment, he decided to walk to a neighboring house so he could call and awaken his hosts. Then he realized that knocking on someone's door after midnight wasn't a safe thing to do so he decided to find a public telephone. It was very dark and cold and he wasn't familiar with the area. Consequently he walked for several miles. At one point he slipped as he walked in the wet grass that was growing on the bank along the road and slid down into two feet of water. Soaked and nearly frozen, he crawled back up to the road and walked further until he finally saw a blinking motel light. He awakened the motel manager, who was gracious enough to let him use the phone. He made the call and said to his sleepy host, "I hate to disturb you, but I couldn't get anyone to wake up in the house. I'm several miles down the road at the motel. Could you come get me?" To which his host replied, "Joseph, you have a key in your overcoat pocket. I gave it to you before you left." Sure enough, he reached into his pocket and there was the key. That story is a picture of many Christians. They want access to the house of blessing. They want comfort, warmth, rest, peace, nourishment, and fellowship. And they try a variety of human schemes to get in all of which are unsuccessful. Yet all the while they possess the key: the Holy Spirit. He alone can relieve their frustrations and fulfill the deepest longings of their hearts. How have so many Christians been deceived into thinking they can gain entrance into the house of blessing by relying on pragmatism, psychotherapy, and other human means when Scripture clearly teaches that the Holy Spirit is the key to God's provisions? (What Ever Happened to the Holy Spirit? - John MacArthur) 1. Psalm 23:1-6 Psalm 23 illustrates the sufficiency of God's provision to believers: "The Lord is my shepherd, I shall not want" (Ps 23:1). I can go to God for anything I lack and He will supply my needs. If I need food or water, "He makes me lie down in green pastures; He leads me beside quite waters" (Ps 23:2). Similarly, if my soul is weak and weary "He restores my soul" (Ps 23:3). If I'm lost and don't know how to chart the course of my life "He guides me in the paths of righteousness for His name's sake" (Ps 23:3). Someday I will have to face the reality of death, but "even though I walk through the valley of the shadow of death, I fear no evil; for Thou art with me" (Ps 23:4). I am often distressed and in upheaval, but "Thy rod and Thy staff, they comfort me" (Ps 23:4). I am concerned about those around me who are hostile, but "Thou dost prepare a table before me in the presence of my enemies" (Ps 23:5). I need healing so "Thou hast anointed my head with oil" (Ps 23:5). It's a long life and I want to make the best of it, so He makes "my cup [overflow]. Surely goodness and lovingkindness will follow me all the days of my life" (Ps 23:5 6). And I desperately want hope after death, so He promises that "I will dwell in the house of the Lord forever" (Ps 23:6). Our Shepherd graciously supplies everything we need. Why would we go anywhere else? 2. Colossians 2:10+: Paul said, "In [Christ] you have been made complete." 3. Ephesians 1:3+: God "has blessed us with every spiritual blessing in the heavenly places in Christ." 4. Philippians 4:13+, Php 4:19+: Paul said, "I can do all things through Him who strengthens me... My God shall supply all your needs according to His riches in glory in Christ Jesus." 5. 2 Peter 1:3+: Christ "has granted to us everything pertaining to life and godliness." Can it be that we have forgotten those provisions? How else can we account for so many Christians attempting to satisfy spiritual needs by human means? Paul said that all such attempts are foolish (Gal. 3:3). Why then do we continue to fall victim to our own inabilities? That only increases our frustration as we realize we can't solve our problems apart from God's Spirit. (What Ever Happened to the Holy Spirit? - John MacArthur) ILLUSTRATION - If you have ever had the opportunity of teaching water-skiing at camp, you find that one of the biggest problems with the beginning water-skier is that they pull back on the rope because they want to help the boat get them up. There is all the power in the world in the boat to get them out of the water, and yet, they insist on helping instead of depending on the boat to do what it is supposed to do. It is only when the skier learns to be totally dependent upon the boat to do for them what they are not able to do themselves that they begin to experience some success in the art of waterskiing. Boy that'll preach!!! Spurgeon - It is simple enough for a man that hath the Spirit in him to believe, when he hath the written Word before him and the witness of the Spirit in him; that is easy enough. But for the poor, tried sinner, who cannot see anything in the Word of God but thunder and threatening—for him to believe—ah, my brethren, it is not such a little matter as some make it to be. It needs the fulness of the power of God’s Spirit to bring any man to such a faith as that. Well, when the sinner has thus believed, then the Holy Spirit brings all the precious things to him. There is the blood of Jesus; that can never save my soul, unless God the Spirit takes that blood, and sprinkles it upon my conscience. There is the perfect spotless righteousness of Jesus; it is a robe that will fit me and adorn me from head to foot, but it is no use to me till I have put it on; and I cannot put it on myself; God the Holy Spirit must put the robe of Jesus’ righteousness on me. There is the covenant of adoption, whereby God gives me the privileges of a son; but I cannot rejoice in my adoption until I receive the spirit of adoption whereby I may be able to cry, “Abba, Father.” So, beloved, you see that every point that is brought out in the experience of the new-born Christian, every point in that part of salvation which we call its beginning in the soul, has to do with God the Holy Spirit. There is no step that can be taken without him, there is nothing which can be accomplished aright without him. Entry-Level Christians Read: Galatians 3:1-14 Having begun in the Spirit, are you now being made perfect by the flesh. —Galatians 3:3 Most of us begin our careers by filling entry-level positions. These are the lowest paying jobs in the workplace. After we’ve been around for a while and proven ourselves, we generally move up to jobs with increased responsibility and compensation. Good employees don’t usually stay at the entry level very long. Christians shouldn’t stay at the “entry level” for long either. Paul rebuked the Galatians because they were still at the entry level in their spiritual lives. Their stubborn dependence on the Mosaic law kept them from growing. They had begun in the strength of the Holy Spirit but had regressed to trusting in their own good deeds rather than in Christ (Gal. 3:3). The believers in Corinth had a similar problem. They were constantly quarreling, focusing on personalities and human accomplishments (1 Cor. 3). They were behaving like spiritual babies rather than mature believers (1 Cor 3:1-2). The problem still plagues us today. We take pride in our own efforts instead of what Christ has done for us. God isn’t impressed by our good works. It is our Father's will, And precious in His sight, That Christians learn to walk In wisdom, love, and light. —Hess Some Christians who should be on the front lines are still in basic training. TRUE FREEDOM - Having begun in the Spirit, are you now being made perfect by the flesh? (Galatians 3:3). An article in our local newspaper told about an inmate in a penitentiary who had lived all but sixteen months of his thirty-nine years in various penal institutions. Born in a women's reformatory of a convict mother, he spent the first fourteen years of his life in prison as a ward of the court. When he was released, he committed a succession of crimes. He explained his behavior by saying, "I don't know how to live on the outside. My home is inside, and I want to stay here for the rest of my life." This unfortunate man found security in his bondage. Likewise, adhering to external religious restraints can be easier than serving God in the liberty of the Spirit. This is why some first-century believers in Galatia wanted to live under the Mosaic law, even though in Christ they were no longer bound by it. Apparently they discovered that "freedom" can be frightening. Many Christians follow a similar pattern. They look for security by placing themselves under a legalistic system that calls for no more than good external behavior. In many instances, the do's and don'ts are merely cultural, not biblical. Although their outward conduct may be honorable, they are actually escaping into a subtle kind of bondage. Obedience to accepted standards has value only when our actions reflect a changed heart and express gratitude to God for His salvation. Only those who are bound to Christ are truly free. Galatians 3:4 Did you suffer so many things in vain--if indeed it was in vain? Greek - tosauta epathete (2PAAI) eike ei ge kai eike Amplified: Have you suffered so many things and experienced so much all for nothing (to no purpose)—if it really is to no purpose and in vain? Barclay Is the tremendous experience you had all for nothing—if indeed you are going to let it go for nothing? Wuest So many things did you suffer in vain? If indeed they really were in vain? (Eerdmans Publishing) Phillips Has all your painful experience brought you nowhere? I simply cannot believe it of you! NET Galatians 3:4 Have you suffered so many things for nothing?– if indeed it was for nothing. GNT Galatians 3:4 τοσαῦτα ἐπάθετε εἰκῇ; εἴ γε καὶ εἰκῇ. NLT Galatians 3:4 Have you experienced so much for nothing? Surely it was not in vain, was it? KJV Galatians 3:4 Have ye suffered so many things in vain? if it be yet in vain. ESV Galatians 3:4 Did you suffer so many things in vain-- if indeed it was in vain? ASV Galatians 3:4 Did ye suffer so many things in vain? if it be indeed in vain. CSB Galatians 3:4 Did you suffer so much for nothing-- if in fact it was for nothing? NIV Galatians 3:4 Have you suffered so much for nothing--if it really was for nothing? NKJ Galatians 3:4 Have you suffered so many things in vain-- if indeed it was in vain? NRS Galatians 3:4 Did you experience so much for nothing?-- if it really was for nothing. YLT Galatians 3:4 so many things did ye suffer in vain! if, indeed, even in vain. NAB Galatians 3:4 Did you experience so many things in vain?-- if indeed it was in vain. NJB Galatians 3:4 Can all the favours you have received have had no effect at all -- if there really has been no effect? GWN Galatians 3:4 Did you suffer so much for nothing? I doubt that it was for nothing! BBE Galatians 3:4 Did you undergo such a number of things to no purpose? if it is in fact to no purpose. Did you suffer so many things in vain: Eze 18:24 Heb 6:4-6 10:32-39 2Pe 2:20-22 2Jn 1:8 Galatians 3: The Purpose of the Law - John MacArthur Galatians 3:1-5 Bewitched - John MacArthur Galatians 3:1-3: Whatever Happened to Holy Spirit? - John MacArthur Galatians 3:1-5: Ministries of the Holy Spirit- 1 - John MacArthur Galatians 3:1-5: Ministries of the Holy Spirit- 2 - John MacArthur Galatians 3:1-5: Ministries of the Holy Spirit- 3 - John MacArthur Galatians 3:1-5 Bewitched: An Argument from Experience - Phil Newton Galatians 3 Resources - Multiple sermons, commentaries WERE YOUR EXPERIENCES FOR NOTHING?
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Spurgeon - Abraham He was the father of the faithful—that is, of the believing—not of those who trust in their own works. These are only like Ishmael, who must be cast out of the chosen family. But the true children, the real Isaacs, are those who are born according to the promise of grace. (He believed God) That is the old way, the way of faith. It is not here recorded that Abraham did anything, though he did much, but the one thing that was “accounted to him for righteousness” was this: that he “believed God.”He was not saved by his works, but by his faith. His faith was the means of the imputation to him of the righteousness of the Savior who was yet to come. That is the scriptural doctrine: Faith is counted or imputed for righteousness. God counts them righteous who believe in Jesus. He not only absolves you from sin, but He justifies you, accounts you as having kept the law. Righteousness (1343)(dikaiosune from dikaios = being proper or right in the sense of being fully justified being or in accordance with what God requires) is the quality of being upright. In its simplest sense dikaiosune conveys the idea of conformity to a standard or norm and in Biblical terms the "standard" is God and His perfect, holy character. Dikaiosune is rightness of character before God and rightness of actions before men. Righteousness of God could be succinctly stated as all that God is, all that He commands, all that He demands, all that He approves, all that He provides through Christ (Click here to read Pastor Ray Pritchard's interesting analysis of righteousness in the Gospel of Matthew).
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Spurgeon - The apostle tells us that the Gospel was preached to Abraham. The true Gospel is no new thing; it is as old as the hills. It was heard in Eden before man was driven from the garden (ED: the protevangelium in Genesis 3:15+), and it has since been repeated in sundry ways and in diverse places, even to this day. Oh, that its very antiquity would lead men to venerate it, and then to listen to its voice! It is “Gospel,” or Good News—the best of news for fallen men. Oh, that they would receive it with gladness!
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Spurgeon - “As many as are of the works of the law are under the curse,” even as the Shorter Catechism puts it, “They have lost communion with God, are under his wrath and curse, and so are made liable to all the miseries of this life, to death itself, and to the pains of hell for ever.” Dare you sleep to-night under the curse? Will you wake tomorrow and go forth to your business under the curse? Can you sport, and laugh, and frolic, under the curse? God grant that we may be sufficiently sensible to be filled with anguish at the sound of these dreadful words—”under the curse”! Are under a curse: The Greek pictures someone "under" a load, a load they cannot carry, a load (of sin) which will eventually kill them and carry them to eternal separation from God! This recalls Jesus' offer to "carry our load"... Come to Me, all who are weary and heavy-laden, and I will give you rest. 29 “Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and YOU WILL FIND REST FOR YOUR SOULS. 30 “For My yoke is easy and My burden is light.” (Mt 11:28-30+) Come, Ye Sinners, Poor and Needy Weak and wounded, sick and sore; Jesus ready stands to save you, Full of pity, love and power. Justification by faith is based on what God does for man, whereas justification (an impossibility) under Law is based on what man does for God so that these two ways of seeking justification proceed in opposite directions, ultimately even opposite destinies, respectively Heaven or Hell! Failure to perfectly keep the law brings divine judgment and condemnation. One violation of the law deserves the curse of God and warrants one spending eternity in Hell! If you want to live under the law, then have it your way, but you can't choose the your consequence for breaking the law, the consequence of being cursed forever (Ga 3:13). If you do not abide by all the law written in the book, seeking to keep the whole law but breaking it only once, then you are guilty of breaking all the Law (it is like a unit - think of breaking a portion of a window - you have in fact broken the entire window!) (cf Jas 2:10+) And if you are guilty of breaking all the Law, you are under God's condemnation and curse. And this includes eternal death, because the wages of sin is death (Ro 6:23+). ILLUSTRATION - Seeking righteousness under the Law is like a man scaling a cliff—one slip and he’s dead—for the Law demands the full penalty for even the tiniest transgression. As breaking a single link causes a chain to fail, so does breaking a single requirement of the Law cause one’s righteousness to crumble. (Lovett's Lights on Galatians) ILLUSTRATION OF BREAK ONE GUILTY OF ALL - You say, “I don’t understand that.” Well, suppose you’re hanging over a fire by a forged chain of steel, and it has nine links of forged steel, and one is crepe paper. How safe for you! It doesn’t make any difference if one link breaks or if all ten break: you go in the fire, because God demands perfection. ILLUSTRATION - A ship that is moored to a dock by a chain is only as secure as the weakest link in that chain. If a severe storm comes and causes even one link to break, the entire ship breaks away. So it is for those who try to come to God by their own perfection. They will be lost and forever wrecked. (MacArthur) Don Anderson - The Law locks us in to DOING! The difference between FAITH and the LAW is: in FAITH the focus is on what GOD DOES FOR MAN, and in LAW it is on what MAN DOES FOR GOD. And it has all been DONE (cf John 19:30+)!! (Notes) Under a curse (hupo kataran) - Under (hupo) is used to describe every human's condition in relation to the power and mastery of sin - "under sin" (Gal 3:22) and because we are all "under sin," we are all "under a curse." When a man is justified by faith, he is no longer "under law (and the curse) but under grace." (Ro 6:14+). The curse is removed by Christ Who became a curse for us (Gal 3:13-14) and at the same time perfectly fulfilling the Law for us (Ro 8:4+). Robertson on under a curse - Picture the curse hanging over them like a Damocles’ blade. Cf. Ro 3:9+ “under sin”. Nothing in my hands I bring, Simply to the Cross I cling. Not the labor of my hands, Could fulfil Thy law’s demand. Could my zeal no respite know, Could my tears forever flow. These for sin could not atone. Thou must save, and Thou alone. Curse (accursed) (2671)(katara from katá = down, against [intensifies meaning of following verb] + ara = a curse, originally = wish,” “petition,” but came to be used for curse from time of Homer and in NT found only in Ro 3:14) means a malediction (literally to speak evil), imprecation (uttering evil) on these men and in this passage is used in the sense of a legal action, of a curse by God because of sin. Katara represents the object of a curse (Christ becoming a curse for us!), in other words the thing accursed (Gal 3.13) John
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Spurgeon - All that the law can do for sinners is judge them, condemn them, and curse them. All the people in the world who think themselves good, all the mere moralists, all those who, however amiable they may be, however excellent and religious they may be, are trusting to be saved by good works, are all under the curse, as surely as the drunkard, or the liar, or the swearer is under the curse. That is all that Moses (the Law) can say to you, and all that the Old Testament can reveal to you. Apart from faith in Christ, all its rites and ceremonies, all its laws and precepts, if you are resting in them, can only land you under the curse, because you cannot continue in all things that are written in the book of the law to do them. You have not so continued thus far, you will not so continue, and nothing but an absolutely perfect obedience to the law could save a man by the way of works. As that obedience is not possible, we come under the curse if we come under the law. Do not look to Moses to bring you into Canaan; that can only be done by “Joshua,” Jesus. FOR - Always pause and ponder (interrogate with the 5W/H questions) this term of explanation asking the Spirit to open the words to your understanding. This one is fairly easy isn't it? He is quoting the OT to explain why those who seek to be righteous by being doers of the Law are doomed by that Law! They are cursed, doomed and destined for destruction. It is written - This should settle every argument. God said it that settles it whether I understand or accept it! Paul goes to Scripture with which the Jews would be familiar to prove his point just as he did to prove his point that Abraham was saved by faith alone and not by circumcision or keeping the Law. F Whitfield - “It is written” should be in the heart and on the lips of every Christian. “It is written” should decide every controversy, settle every doubt, and overcome every difficulty. Cursed (1944)(epikataratos from epi = upon + kataratos = cursed) is an adjective which means to be under divine condemnation, doomed to punishment. In the Nestle-Aland it is used only in Gal 3:10, 13, but in the Textus Receptus is also used in Jn 7:49. Epikataratos is used far more frequently in the Septuagint (Lxx) than in the NT. Note the first two uses - "The LORD God said to the serpent, “Because you have done this, Cursed (Lxx = epikataratos) are you more than all cattle." (Ge 3:14+) and "Then to Adam He said, “Because you have listened to the voice of your wife, and have eaten from the tree about which I commanded you, saying, ‘You shall not eat from it’; Cursed (Lxx = epikataratos) is the ground because of you; In toil you will eat of it All the days of your life." (Ge 3:17+) The use in Jeremiah 11:3 parallels Paul's words of warning here in Galatians 3:10 "‘Thus says the LORD, the God of Israel, “Cursed (Lxx = epikataratos) is the man who does not heed the words of this (Mosaic, conditional) covenant (see Jer 11:4)." In a similar use in Jeremiah 17:5 "Thus says the LORD, “Cursed (Lxx = epikataratos) is the man who trusts in mankind and makes flesh his strength, and whose heart turns away from the LORD." Epikataratos in the Septuagint (Lxx) - Take a moment to see what God curses in these passages. Gen. 3:14; Gen. 3:17; Gen. 4:11; Gen. 9:25; Gen. 27:29; Gen. 49:7; Deut. 27:15; Deut. 27:16; Deut. 27:17; Deut. 27:18; Deut. 27:19; Deut. 27:20; Deut. 27:21; Deut. 27:22; Deut. 27:23; Deut. 27:24; Deut. 27:25; Deut. 27:26; Deut. 28:16; Deut. 28:17; Deut. 28:18; Deut. 28:19; Jos. 6:26; Jos. 9:23; Jdg. 5:23; Jdg. 21:18; 1 Sam. 14:24; 1 Sam. 14:28; 1 Sam. 26:19; Ps. 119:21; Prov. 24:24; Isa. 65:20; Jer. 11:3; Jer. 17:5; Jer. 20:14; Jer. 20:15; Jer. 48:10; Mal. 1:14 Vine says: The fig-tree that disappointed its Creator in failing to fulfil the end of its existence, and was condemned therefore by the Lord Jesus to perpetual barrenness, was said by Peter to have been “cursed” (kataraomai) by Him (Mark 11:21). Men who because of their alienation from God fail to fulfil the end of their being, and so disappoint their Creator, are finally to be pronounced “cursed”, i.e., they are to be rejected from the eternal kingdom and to be judged worthy of, and sent into, the eternal fire, Mt. 25:41. (Collected Writings) Written (1125) (grapho) in the perfect tense indicates the permanence of this writing (cf Mt 24:35) and also underscores that the authority of what is written is binding. The inspired Word was written down at some point of time in the past by Spirit controlled men (2 Pe 1:21+) and STANDS written! It follows that we can stand firm on the written Word! John Eadie says Paul "introduces another argument from the opposite point of view. Believers alone are blessed; and that they who are of faith are alone blessed is plain from the fact, that they who stand in antagonism to them, or they who are of the works of the law, are under curse—are not only negatively unblessed, but positively under curse." Gaebelein says: The law demands obedience, but it has no power to give a nature which delights in the law to keep it, nor can it bestow the power to fulfill its demands. Nothing can the law give to the sinner, but the curse. CURSED IS EVERYONE WHO DOES NOT ABIDE BY ALL THINGS WRITTEN IN THE BOOK OF THE LAW TO PERFORM THEM: As explained below Paul quotes from the Septuagint not the Hebrew. In Dt 27:26 the Hebrew text reads "Cursed is he who does not confirm the words of this law by doing them." Do you see the difference in Paul's quotation here in Gal 3:10? The phrase "does not confirm the words" in the Septuagint is "does not abide by all things written in the book of the law." There are three significant changes: (1) everyone (for "he" in Dt 27:26), (2) abide for "confirm" (see "abide" below, "carefully obey") and (3) all things (pas) for "the words of this law," three changes which leave no "crack in the door" not allowing anyone even one "slip-up" of disobedience. One might paraphrase it "Everyone obeying all the time in all things." And so (in my opinion) the key (not seen in the Hebrew translation) is "all things" not "some things" for the Law is not a "religious cafeteria" where people can pick and choose which laws they will obey and which they will disobey! No one can keep ALL the commands of the law—not even strict Pharisees like Saul of Tarsus (Ro 7:7-12+). That's why Jesus said “For I say to you that unless your righteousness surpasses that of the scribes and Pharisees, you will not enter the kingdom of heaven." (Mt 5:20+) Jesus is not implying that someone would be able to surpass the rigid self-righteousness of the Scribes and Pharisees. As we have alluded to above James explains "For whoever keeps the whole law and yet stumbles in one point, he has become guilty of all." (Jas 2:10+) Everyone stumbles in at least one point! The scribes and Pharisees were unable to keep the whole law, and even the laws they kept were done externally, to impress men, because internally they still disobeyed (cf Mt 5:21-22+)! Thus they too were under the curse of the Law and destined for eternal punishment because their self-righteousness was nothing but filthy rags (Isa 64:6KJV). ILLUSTRATION OF FILTHY RAGS - In my first pastorate (Jack Arnold), I ministered mostly to farmers. One time I went into this old farmer’s house in order to talk to him about his personal relationship with Christ. I explained the whole gospel to him in detail. When I finished, he pointed to the wall and hanging on the wall was a framed picture containing the Ten Commandments. He said, “See those laws, son, they are all we have to do if we are going to get to heaven. If we try to keep the Ten Commandments, God will accept us.” I then asked him if he kept the law and he said he did the best he could, but admitted sometimes he failed. He could not see that the law actually condemned because he was so blinded by his own self-righteousness and good works. Here was a sincere man, but he was sincerely wrong about the Mosaic Law being the way to heaven. (Jack Arnold) Paul is quoting not from the Hebrew text, but from the Septuagint (Lxx) text of Deuteronomy 27:26 as discussed below. Also included are other similar statements regarding curses in Deuteronomy... Deuteronomy 27:26 ‘Cursed is he who does not confirm the words of this law by doing them.’ And all the people shall say, ‘Amen.’ Comment - Notice that Paul does not quote the Hebrew but the Septuagint which adds "all" (pas) twice so that "he who does not confirm" is translated in the Septuagint as "everyone (pas) who does not abide by all (pas) things." Notice Paul does not add "And all the people shall say, ‘Amen.'" All (pas) the people of Israel agreed (compare Ex 24:1-8, especially Ex 24:3, 7) to what Moses had just stated about the curse and said "Amen" or "Let it be so"! But they quickly turned aside and broke God's law. So much for making promises we cannot keep. THOUGHT - Beloved, we need to search our hearts to make sure we are not trying to please God by our keeping of little rules and regulations. Legalism is subtle and although it won't "curse" a believer, it will blunt grace and result in a impotent, graceless life, certainly not an abundant life that God desires for all His children (Jn 10:10). The only way we can say "Amen" to God's Word which calls for our obedience is by continually relying on His Spirit to give us the desire (so it is out of love, not legalism) and the (supernatural) power to obey and walk in a manner pleasing to the Lord (Php 2:13NLT+). And we do that by beginning our day by walking out filled with His Spirit (Eph 5:18+, cf Gal 5:16+) and filled with His Word (Col 3:16+), and in this way we can experience the abundant life that God desires for ALL of His children to experience! Are you experiencing it? If not, confess any known (and unknown) sins, cast off any and all legalistic tendencies and walk out in the supernatural power of the Spirit of Christ to live the abundant life for the glory of Christ and God our Father (Mt 5:16+). Amen! John
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Spurgeon says "You may have kept the law in many points, but if you have broken it in one, you are under its curse. If you want to send a message by the telegraphic wire, it may be perfectly sound for one hundred miles, but if it is only broken in one inch—not only that, but if it is simply cut across—you cannot send the message by it. The law roars like a lion upon us in this sentence. If there is in any one of us a solitary violation of the command of God, we are cursed by Him. If we have at any time throughout life, in any measure or degree—in deed, word, or thought, by omission or commission—diverged from absolute perfection, we are cursed. Such is the statement of God Himself, by the mouth of His servant Moses, in Deut 27:26+. There is no exception; all sins are included in it, and we are all of us included. God will not take part payment. Holiness is a very different thing from that morality which some men boast of....If we had accomplished obedience for twenty years, yet still, if in the next year we broke the law, we would come under its curse. A thief is not excused because he was honest beforehand, nor a murderer because previously he had not shed blood. A Methuselah would be under the law in his nine hundredth year. The curse still might fall on him, even though up till then he had stood firm. Jerry Bridges - The curse falls on everyone who does not continue to do everything written in the Law. This is an impossibly exacting standard. No college demands a perfect 4.0 GPA for graduation. If it did, only a scant few would graduate. But Paul tells us this is what the Law of God demands. Some may react strongly to the rigorous demand of the Law for absolutely perfect obedience. Why isn’t 90 or 95 percent obedience good enough? Why does God insist on 100 percent? After all, even highway patrolmen usually allow a five- to ten-mile-per-hour violation of the speed limit before ticketing us. In the final analysis, we should seek no justification from God for the exactness of His Law. After all, God is God. He is the Creator who brought the whole universe into existence by His spoken command. He is the One on whom each of us depends for life and breath. He is the One who has the absolute right to establish the rules of the game, the laws by which we are to live. And He’s the One who has the right to attach sanctions to those laws for breaking them. (Holiness Day by Day) J
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Spurgeon explains the Law is not of faith - The very spirit of law is the spirit of works. And as life only comes by faith, it cannot come by the works of the law, for they are not of faith. The law says nothing about faith; it speaks only about doing: “You must carry out my regulations, and you must observe my statutes by following them; I am Yahweh your God. And you shall observe my statutes and my regulations by which the person doing them shall live; I am Yahweh” (Lev 18:4–5). The law demands doing; the gospel enjoins believing. The believing man comes in as an heir of the blessing, but the man who trusts to his own doing is an heir of the curse. We cannot be saved partly by faith and partly by works. The roads are distinct. We must keep the whole law if we would be saved by it (ED: WHICH OF COURSE IS IMPOSSIBLE!). Our only hope is in the righteousness of the Lord Jesus Christ received by faith. On the contrary, "HE WHO PRACTICES THEM SHALL LIVE BY THEM." (Quoting Lev 18:5+): The point is that if you want to be justified before God by the Law then you must live your whole life perfectly...not even one ''oops''! Not one false step! LIVE BY THE LAW...just try to make it through even one day (one hour, one minute!) without an evil thought or motive or desire! Good luck! Vine writes on practices them that "the doing is to be lifelong, unintermittent, and is never to fall by so much as a hairbreadth below the Divine standard. ‘Doeth’ is the emphatic word in the sentence." (Collected Writings) Donald Campbell - Only perfect performance could win divine approval under the Law, but since that was not achievable the Law could only condemn a person (cf. James 2:10) and cause him to cast himself on God in faith.(See The Bible Knowledge Commentary) Duncan - The condition that the law lays down for obtaining eternal life is keeping its regulations and keeping all of them perfectly. That's very different from resting in the Lord by faith. That's very different from the empty hand that simply receives as a free gift the blessings of God. The two principles of law and grace of faith and works are incompatible. As Paul says, "The law is not of faith." The two cannot be mixed. That's what the Judaizers were doing. They were mixing faith and law, but they can't be mixed. Trying to mix them in order to gain salvation is like trying to mix salt and water to slake a thirst. It won't work. The water is worthless. The salt destroys it. The purpose of the law is to create a desire for righteousness, just as salt creates a thirst within a person. It is faith that satisfies, just like water satisfies the thirst. And faith is the means of obtaining the righteousness that the law causes us to desire. So if a person chooses the principle of law keeping to gain life, he will only fail and be condemned. (Sermon) Homer Kent - The law demands “doing,” whereas faith receives as a gift what God has already done. Performance of the requirements of God is a delight to the child of God whose heart has been transformed (Ps. 119:26, 47, 77, 97); but when one relies on his performance of God’s demands to earn him salvation, he finds himself falling far short of the perfection which God’s holiness requires. Those who are relying on conformity to law to save them are under the curse of God because all men have violated God’s law. (The Freedom of God's Sons - Galatians, 1981) Jack Arnold - His point is that if a person could keep the law, he could have acceptance with God, but he cannot because he has a sin nature and always breaks the law, proving himself to be a sinner. To get acceptance before God on the basis of law, a person would have to keep the law perfectly, and no one has ever done that—except Jesus Christ. (Sermon) Practices is translated "does" by many of the versions. It focuses on what a man can DO for himself, not what God has DONE for us in Christ. One is reminded of the "rich young ruler" whose opening question to Jesus was "Good Teacher, what shall I DO to inherit eternal life?" And what did Jesus do? He immediately pointed him to the Law. Jesus showed him that although the young ruler thought he had kept the commandments, in actual fact, he had never kept them (see Lk 18:22-23+)! (Lk 18:18-27+, cf Mt 19:16-22). As Phillips said ""Do!" demands the Law—"and do it from the heart." The problem is that we cannot do what is demanded. So when the Law says, "This do and thou shalt live," we find ourselves confronted with the humanly impossible. The Law says, "Do!" Grace says, "Done!" On the cross, Jesus cried, "It is finished!" (John 19:30+) All of the doing has been done. By faith we cross over from death to life, from trying to trusting, and from a system that says, "Do!" to a salvation that says, "Done!" (Exploring Galatians)
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Spurgeon says "The law is not the opponent of the promise, but an agent for putting men where they feel themselves to be in need of mercy and therefore accept salvation by grace." Vine adds "It is inconceivable that these two things, albeit each was instituted with a distinct purpose, could be in themselves inconsistent one with the other. They represent different elements in the character of God. One, the law, is the expression of His righteousness; the other, the promise, is the expression of His grace. Now God is not at war with Himself." NIV Study Bible - The reason the law is not opposed to the promise is that, although in itself it cannot save, it serves to reveal sin, which alienates God from humans, and to show the need for the salvation that the promise offers. The promises (1860) see preceding discussion of epaggelia/epangelia May it never be! God forbid! Perish the thought! Literally "may it never come into existence" or "may it not be thought of." Paul invokes the strongest way in the Greek to disavow the statement that the Law was contrary to the promises of God. (Gal 2:17 3:21 Ro 6:1,2, 7:13) God's Law is Not an Enemy to God's Promises! The problem with the Law is found in its inability to give strength to those who desire to keep it. "Do this and live!" the Law demands, But gives me neither feet nor hands. A better word is "Grace doth bring." It bids me fly, but gives me wings. For if a law had been given which was able to impart life then righteousness would indeed have been based on law: Paul now explains why the Law is not contrary to the promises. "For if a Law had been given which could confer [spiritual] life (ED: AS DESCRIBED IN Jn 6:63, Ro 8:11, 1 Cor 15:22, 36, 2 Cor 3:6), then righteousness and right standing with God would certainly have come by Law." (Amplified) Paul's point is that the Law could not impart life, speaking of eternal, spiritual life. In other words the Law could not justify a person or save a person, but this is what the Judaizers were teaching the believers in Galatia. If that had been possible it would indeed have been in opposition to the promises of God (which give life, justification, salvation), for then there would be two conflicting ways one could be saved, one way by works (keeping the Law of God) and the other by faith (believing the promises of God). Paul made a related statement in Galatians 2:21+ declaring "I do not nullify the grace of God, for if righteousness comes through the Law, then Christ died needlessly.” John Trapp on able to impart life - That is, have justified a sinner. But herein lay the law’s weakness through the flesh, Ro 8:3+ = "For what the Law could not do, weak as it was through the flesh, God did: sending His own Son in the likeness of sinful flesh and as an offering for sin, He condemned sin in the flesh." Was able (could) (1410)(dunamai) conveys the basic meaning of that which has the inherent ability to do something or accomplish some end, in this case causing a sinner to be righteous. Thus dunamai means the Law is not able, capable, strong enough or power to do justify a sinner. John
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Spurgeon adds "The law had its uses, blessed uses. The law should be used for its own purposes, and then it is admirable, it is divine. Take it out of its own proper use, make it a master instead of being a servant, and it is something like fire, which in your grate will comfort you, but if it masters you, it burns your house and destroys you." John
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Spurgeon says "Neither the Jewish law of ten commands nor its law of ceremonies was ever intended to save anybody. It was not the intent of the ceremonial law in itself to effect the redemption of the soul. By a set of pictures it set forth the way of salvation, but it was not itself the way. It was a map, not a country—a model of the road, not the road itself. The blood of bulls and of goats, and the ashes of a heifer, could not really take away sin. These sacrifices and offerings were but types of the great sacrifice that in due time was presented by the true priest. As Robert
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Spurgeon on tutor - The pedagogue was a slave who was employed by the father of a family to take his boy to school and bring him home again. He often also was permitted to whip the boy if he did not learn his lessons well. The law whipped us to Christ and taught us that we could not be saved except by Christ. The law acts as a pedagogue by teaching us our obligations to God, by showing us our sinfulness, by sweeping away all our excuses. Did you ever know a boy without an excuse? I never did. I think I never knew a girl either. We all make excuses readily enough. But those rough, surly pedagogues always answered the boy’s idle apologies by giving the offender an extra stroke of the whip for daring to impose upon his guardian. That is what the law does with us. We say to it, “We have not done exactly as we ought, but then think of poor human nature!” The law says, “This is what God commands, and if you do not obey, you will have to be cast away forever from His presence.” A man will say, “Well, I know I got drunk, but that is merely gratifying an instinct of human nature.” Suppose that this drunk when he gets sober falls into the hands of a thief. Will he not hand the rogue over to a policeman? But what if the thief claims it was human nature that committed the robbery? Would the drunk say, “I will get human nature locked up for twelve months if I can”? He does not recognize soft speeches about human nature when anyone does wrong to him, and he knows in his own soul that there is no valid defense in such a plea when he does wrong to God. Many transgressors also argue, “Well, I have not done worse than other people.” To which the law replies, “What do you have to do with other people? Each individual must stand or fall on his own account before the law. The law is to you. If another has broken it, he shall be punished even as you will, inasmuch as you have broken it.” Then the man cries, “But I have been better than others!” But the law says, “If you have not perfectly walked in all the ways of the Lord your God to do them, I have nothing to do with comparing you with others.” When the law comes, it sweeps all excuses away and makes us see how hollow, false, and even wicked they are. Tutor (child conductor, guardian or guide)(3807)(paidagogos from país = a child under development by strict instruction + agōgós =a leader from ágō = to lead) literally means a child leader. Properly, a legally appointed overseer, authorized to train (bring) up a child which includes administering discipline, chastisement, and instruction – i.e. doing what promotes development. Paidagōgos is used of the role of the Law (OT), especially as the necessary "letter" (foundation) to establish the doctrines of salvation, grace, faith, etc. The Law is not replaced (overturned) by the NT; rather, the OT is fulfilled (consummated) in the NT. "The two are two distinct time-periods (ages) of the same covenant (testament)" (G. Archer).The Law looks to people knowing (obeying) Christ through faith. Accordingly, 3807 (paidagōgós) and faith (4102/pístis) are closely connected. The paidagōgos was usually a slave with the duty of: taking the child to school, supervising their general conduct, etc. (Arndt, 608). "The law produces the startling realization of sin which does not save (Ro 3:20, 7:7)" (DNTT, 2, 445,446). Vine notes that in Gal. 3:24, 25A.V., “schoolmaster” (R.V., “tutor,”), but here the idea of instruction is absent. “In this and allied words the idea is that of training, discipline, not of impartation of knowledge. The paidagōgos was not the instructor of the child; he exercised a general supervision over him and was responsible for his moral and physical well–being. Thus understood, paidagōgos is appropriately used with ‘kept in ward’ and ‘shut up,’ whereas to understand it as equivalent to ‘teacher’ introduces an idea entirely foreign to the passage, and throws the Apostle’s argument into confusion." Morris feels a better word is custodian - “The custodian was not a teacher, but a slave whose special task was to look after a child. He exercised a general supervision over the boy’s activities, and it was his responsibility to bring him to the teacher who would give him the instruction that befitted his station.” There are only 3 uses in the NT - Gal 3:23, 24 and 1 Corinthians 4:15 For if you were to have countless tutors in Christ, yet you would not have many fathers, for in Christ Jesus I became your father through the gospel. John Stott explains that "Paul uses the word again in 1 Corinthians 4:15, saying ‘You may have ten thousand tutors in Christ, but you have only one father’ (NEB). In other words, ‘there are plenty of people to discipline you, but I am the only one to love you.’ Later in the same chapter he asks: ‘Am I to come to you with a rod in my hand (i.e. like a paidagōgos), or in love and a gentle spirit (i.e. like a father)?’ (1 Cor. 4:21, NEB)." (The Message of Galatians) Resources on Pedagogue Click picture of first century pedagogue. Wikipedia article on pedagogue Thayer - Among the Greeks and Romans the name was applied to trustworthy slaves who were charged with the duty of supervising the life and morals of boys belonging to the better class. The boys were not allowed so much as to step out of the house without them before arriving at the age of manhood . . . The name carries with it an idea of severity (as a stern censor and enforcer of morals) in 1 Cor 4:15, where the father is distinguished from the tutor as one whose discipline is usually milder, and in Gal. 3:24, 25 where the Mosaic law is likened to a guide which arouses the consciousness of sin, and is called paidagogos eis Christon, i.e., preparing the soul for Christ, because those who have learned by experience with the law that they are not and cannot be commended to God by their works, welcome the more eagerly the hope of salvation offered them through the death and resurrection of Christ, the Son of God Vincent, "'Schoolmaster' however is an error. The word means an 'overseer-guardian.' . . . 'Tutor'; (Rev) is defensible on the ground of etymology, tueri (to look upon, thence, to guard). In civil law, a tutor is a person legally appointed for the care of the person and property of a minor. So Bacon (Adv of Learning, ii. 19): 'the first six kings being in truth as 'tutors' of the state of Rome in the infancy thereof.' The later use of the word, however, in the sense of 'instructor,' has so completely supplanted the earlier, that the propriety of the revisers' rendering is questionable. "The law is represented, not as one who conducts to the school of Christ; for Christ is not represented here as a teacher, but as an atoner; but rather as an 'overseer' or 'guardian,' to keep watch of those committed to its care, to accompany them with its commands and prohibitions, and to keep them in a condition of dependence and restraint, thus continually bringing home to them the consciousness of being shut up in sins, and revealing sin as positive transgression" (WS, 980). Xenophon (about 429 BC), "When a boy ceases to be a child, and begins to be a lad, others release him from his moral tutor and his schoolmaster: he is then no longer under a ruler and is allowed to go his own way (Constitution of the Lacedaemonians 3.1)" (LCL). Barclay, "When a boy went to school, the paidagōgos really took over the management of the boy and retained it till the boy was eighteen. The paidagōgos was not in our sense of the word a teacher at all. His duty was to accompany the boy to school each day and to see that he got there safely . . . to train the boy in morals, in manners and in deportment." J. Freeman, "The paidagōgos was a mixture of nurse, footman, chaperon and tutor." Clement of Alexandria (in The Paedagogus), "The paidagogos being practical, not theoretical, his aim is thus to improve the soul, and to train it up to a virtuous life . . . It is told of a good paidagōgos that, when he was asked, 'What is your duty?' he replied, 'My duty is to make the good, pleasant to the boy.' "In a third century papyrus a mother writes to her son,: 'Let you and your paidogōgos see to it that you go to a fitting teacher,' and she ends the letter, 'Salute your much honored paidogōgos, Eros.' But the balance is very much the other way. . . . the paidogōgos existed for no other reason than to make his charge (the boy) independent of his care." Xenophon (Sparta, 3.1), "Whenever they emerge from childhood to youth, they cease from paidogōgoi, they cease from the teachers. No one governs them any more, but they let them go as masters of themselves" (ala Barclay, A New Testament Wordbook, 87-90). Ro 10:4: "For Christ is the end of the law for righteousness to everyone who believes" (NASB). Rod Mattoon - The school master was not a school teacher, but a slave in the home. He was a servant that took care of children. They clothed, washed, cared for, and disciplined the child. The Greek word is paidagogos which means "a child conductor, one who takes the child by the hand and leads him to school." In the same manner, the law takes us by the hand to the cross of Calvary. It says, "You need a Savior. You are a sinner. You need to be saved." Salvation is in the Lord Jesus Christ. You are saved by God's grace, not by keeping the law because no one can keep it. Christ was the only one who did. • The law demands, but grace gives. • The law says, "Do," but grace says, "Believe." • The law threatens, pronouncing a curse, but grace entreats, pronouncing a blessing. • The law condemns the very best of men, but God's grace saves the worst of men. Thank God for His wonderful grace and mercy. Donald Macleod - the Reformers spoke of the pedagogical use of the law. This terminology comes from the Greek word paidagogos. The paidagogos was the slave who took the child to school. It is misleading to equate the law with the teacher in this connection. The teacher, in Paul’s thought, is Christ Himself. The law is the servant who performs the humble function of taking the child to Jesus or bringing the soul to Christ. Luther was particularly interested in this. The law could not justify, but it could bring the soul to Christ. Luther explored this with passionate intensity and often very movingly, particularly in his great Commentary on Galatians. What does the law do as a pedagogue? Well, one thing it does is to multiply transgressions. The Old Testament Jews could hardly move without falling over some legal trip-wire. When they ate food, when they sowed their seed, when they made their clothes, when they went to war, when they sold, when they bore children, they were for ever falling over rules. The effect of all this was to heighten the sense of sin. Augustine went further and said that sometimes the law itself caused sin. He was, in fact, building on Paul’s comment, ‘I would not have known what it was to covet if the law had not said, “Do not covet”’ (Romans 7:7-note, cp similar truth in Ro 7:5-note). It is brilliant psychology: the prohibition itself prompting the disobedience. Augustine describes in his Confessions how as children they lived near an orchard full of pears and, although they hated pears, just because they were banned, every day they broke in and stole them. But it is not simply psychology: it is biblical teaching. Those who are in charge of young people are surely aware that very often the well-intentioned intent to forbid or ban something serves instead to suggest the idea of a sin never before present in the child’s mind. But the chief thing, of course, is that the law brings us to Christ by giving us a bad conscience. It is by the law that there comes the knowledge of sin. Christ came to call sinners, not the righteous, to repentance (Luke 5:32) and the function of the law is to create that sense of need, that conviction of sin, out of which alone can faith be born. (A Faith to Live By - Understanding Christian Doctrine) William
Gálatas 3
Spurgeon - Never Go Back to the Law If you are a Christian, you must never go back to the law. Do not begin to judge yourself as if you were under the law. What if you are a sinner? It is true, you are. Confess your sin and mourn over it, but remember there is a fountain open for sin and for uncleanness. That sin of yours was laid on Christ before you committed it. It was laid on the scapegoat’s head and put away. At this moment you are still clean in the sight of God through that great washing that you have received in the precious blood. Do not imagine that God will change His mind about you; He never did and never can change His mind. He has said concerning each soul that believes in His dear Son, “He who believes in Him is not condemned.” You are complete in Christ Jesus. In Him you have righteousness and strength; in Him you may even glory. Get away from legal doctrines, and stand upon the gospel rock, and you will be happy and holy all your days. Spurgeon - Always Keep the Law in Its Proper Place Those of you who teach, when you try to teach others you must always keep the law in its proper place. We preach good works with all our might as the result of faith, as the outgrowth of faith, but not as the groundwork of salvation. The tree of human nature must be altered first, or the fruit cannot be good. There will be no pears on that crabtree until you change the stock. Do not, therefore, go preaching to crabtrees and tell them to bear pears and apples. Christ is able to change man’s nature, and then good fruits will come as a matter of course. But I am afraid that in many Sunday schools the children are taught a different doctrine, somewhat like this: “Now, dear children, be very good, and obey your parents, and love Jesus, and you will be saved.” That is not the gospel, and it is not true. Often I hear it said, “Love Jesus, dear children.” That is not the gospel. It is, “Trust Him. Believe.” It is not love, but faith that is the saving grace. That sentimental love of Jesus, which does not spring out of faith in Him, is a spurious emotion, a counterfeit of love, and not at all the love of God shed abroad in the heart by the Holy Spirit. The root of the matter is, “Believe in the Lord Jesus, and you will be saved” (Acts 16:31). That is the gospel for a child of two years of age, and the gospel for a man of a hundred. It is not your doing, not your obeying the law. You have broken that and put yourself out of all possible hope in that direction. But your acceptance of what Christ has done will save you at once, and save you forever. Spurgeon - The Beauties of the Plan of Salvation Observe a few of the beauties of the plan of salvation by faith in Jesus Christ: It prevents men from having low thoughts of sin. If a man says, “I have not kept this law of God perfectly, but still I have done very well, and any mistakes I have made are little sins; God is merciful, He will wipe them out,” he is sure to be a believer in self-salvation. It always is connected with narrow thoughts of sin. A man knows he has sinned, but he thinks little of the wrong. He cannot believe that sin is such a great evil that men should be cast into hell for it. He kicks against the doctrine of damnation. He will not believe it, just because he does not know and will not admit that sin is a great and tremendous evil. So long as the idea of self-salvation exists, sin is lightly thought of. But when we see that sin could not be put away until the incarnate God Himself hung upon the tree and bled to death for men, then we see sin in its true colors and loathe it as a deadly thing, and with our joy for pardoned guilt we mingle abhorrence of the sin that required such an atoning sacrifice. The plan of salvation by grace gives men high thoughts of God. In the other system, their idea of God is that He is very much like themselves. They try to save themselves, and they pull down God to their standard. Each man has a different standard. That miserly old gentleman—his standard is that he will build a row of poorhouses with his moldy leavings, and that will content the Most High. Another says, “I never open my shop on a Sunday.” Perhaps he cheats enough on Monday to make up for it, but Sunday’s rest, that will do for his God. Another, who is living a wicked life in private, believes the doctrines of grace, and that will satisfy his God. But the man who is saved by the grace of God says, “My God is infinitely just. Nothing will content Him but a perfect righteousness. As a moral lawgiver, He will not put away sin till He had laid punishment upon one who stood in the sinner’s stead. He is so loving that He gave his Son; He is so just that He slew His Son on my behalf.” All the divine attributes flame forth with splendor before the eyes of the man who is saved by faith, and he is led to reverence and to adore. The way of salvation by grace is the best promoter of holiness in all the world. Salvation by grace promotes good works far better than the teaching of salvation by works ever did, for those who hope to be saved by their works have generally very scanty works to be saved by. Those who put works aside altogether as a ground of hope, and look to grace alone, are the very people who are most zealous to perform good works. And I will tell you why. Who loved Christ best at the Pharisee’s feast? Simon the Pharisee, who had kept the law? No. He was to be saved by his doings. And yet Christ said to him, “You did not give me a kiss; you gave me no water to wash my feet” (Luke 7:44–45). Simon did not love the Master. He did what he did because he thought he ought to do it and must do it. But there was a poor woman there who was a sinner, and she had had much forgiven, and she it was who washed His feet with her tears and wiped them with the hairs of her head. Simon shows how self-righteous men love the Savior: They do not even wash His feet or kiss His cheeks. Those who are saved by grace love Jesus, and therefore kiss His feet and bathe them with their tears, and would willingly lay down their lives for Him. Law drives our spirits to rebellion, but love has magic in it. The law does not furnish me with a constraining principle, but the gospel does. The law treats me like a mere hired servant, and a hired servant never can serve with the zeal that is born of love. You do not give your child wages, and you do not bind him by indentures or agreements. He loves you, and his sense of your love leads him to a tender obedience, and what he does is doubly sweet to you. Missionaries and martyrs have done and borne for love’s sake what law could not have forced from them. The doctrine of salvation by grace, by teaching men to love, transforms them and makes new creatures of them. I have seen it hundreds of times. If you want to get rid of the guilt of sin, you must believe in Jesus. But equally, if you would be rid of the chains of sin, the tyranny of your passions, the domination of your lusts, you must believe in Him. From His side there flows not merely blood but water—blood to take away your criminality, and water to take away your tendencies to sin—so that from now on you shall not serve sin or live any longer in it. It is all there in that pierced heart. It is all there in that crimson fount, opened on Calvary’s bloody tree. Look to Jesus, and you shall be saved. It is all in that nutshell. (From Spurgeon's sermon - Galatians 3:22 The Great Jail, and How to Get Out of It) Galatians 3:25 But now that faith has come, we are no longer under a tutor. Greek - elthouses (AAPFSG) de tes pisteosouketi upo paidagogon esmen (1PPAI) Amplified: But now that the faith has come, we are no longer under a trainer (the guardian of our childhood). Phillips Once we had that faith we were completely free from the governess's authority. Wuest But (this) faith having come, no longer are we under the guardian. (Eerdmans Publishing) NET Galatians 3:25 But now that faith has come, we are no longer under a guardian. GNT Galatians 3:25 ἐλθούσης δὲ τῆς πίστεως οὐκέτι ὑπὸ παιδαγωγόν ἐσμεν. NLT Galatians 3:25 And now that the way of faith has come, we no longer need the law as our guardian. KJV Galatians 3:25 But after that faith is come, we are no longer under a schoolmaster. ESV Galatians 3:25 But now that faith has come, we are no longer under a guardian, ASV Galatians 3:25 But now that faith is come, we are no longer under a tutor. CSB Galatians 3:25 But since that faith has come, we are no longer under a guardian, NIV Galatians 3:25 Now that faith has come, we are no longer under the supervision of the law. NKJ Galatians 3:25 But after faith has come, we are no longer under a tutor. NRS Galatians 3:25 But now that faith has come, we are no longer subject to a disciplinarian, YLT Galatians 3:25 and the faith having come, no more under a child-conductor are we, NAB Galatians 3:25 But now that faith has come, we are no longer under a disciplinarian. NJB Galatians 3:25 But now that faith has come we are no longer under a slave looking after us; GWN Galatians 3:25 But now that this faith has come, we are no longer under the control of a guardian. BBE Galatians 3:25 But now that faith is come, we are no longer under a servant. faith: Ga 3:23 we: Ga 4:1-6 Ro 6:14 7:4 Heb 7:11-19 8:3-13 10:15-18 Galatians 3:23-29 Under the Law or in Christ? - John MacArthur Galatians 3:24-25: The Stern Pedagogue - C H Spurgeon Galatians 3 Commentary - Martin Luther Galatians 3:23-29 The Tutor and the Sons - Phil Newton Galatians Commentary - Verse by Verse - Kenneth Wuest Galatians 3 Resources - Multiple sermons, commentaries, etc BELIEVERS NO LONGER NEED A TUTOR But now that faith has come: In other rowe are born again by grace through faith is the idea. Now that faith in Jesus Christ has come. Believers, through faith in Jesus Christ, have come of age as God’s children and are not under the guidance of the law like a young child. The Law has fulfilled its role in leading us to Christ. Wuest on faith in Christ Jesus - The (definite) article appears before the word faith (= "the faith") in the Greek text, showing that it is the faith in the historic Christ which is referred to, as in Gal 3:22 and Gal 3:23. Faith (4102) (pistis) represents a strong and welcome conviction or belief that Jesus is the Messiah, through Whom we obtain eternal salvation and entrance into the Kingdom of Heaven. Pistis is clearly a key word in Galatians 3 occurring in 13 of the 29 verses of this chapter - Gal. 3:2; Gal. 3:5; Gal. 3:7; Gal. 3:8; Gal. 3:9; Gal. 3:11; Gal. 3:12; Gal. 3:14; Gal. 3:22; Gal. 3:23; Gal. 3:24; Gal. 3:25; Gal. 3:26 We are no longer under a tutor - Ro 6:14+ ''For sin shall not be master over you, for you are not under law, but under grace.'' Of course, we are not now lawless but still obligated to obey God’s holy law. The difference is that now the law is written in our hearts “FOR THIS IS THE COVENANT THAT I WILL MAKE WITH THE HOUSE OF ISRAEL AFTER THOSE DAYS, SAYS THE LORD: I WILL PUT MY LAWS INTO THEIR MINDS, AND I WILL WRITE THEM ON THEIR HEARTS. AND I WILL BE THEIR GOD, AND THEY SHALL BE MY PEOPLE. (Heb 8:10+) We also have the indwelling Spirit Who enables us to put to death the (evil, disobedient) deeds of the body. "for if you are living according to the flesh, you must die; but if by the Spirit you are putting to death the deeds of the body, you will live." (Ro 8:13+) Now we love not out of sense of onerous, fearful duty, but out of a sense of Spirit driven love obeying our Father. As John says "We love, because He first loved us." (1 John 4:19+) And Jesus links our obedience with our love of God declaring ""If you love Me, you will keep My commandments." (John 14:15) Donald Campbell - Thus the reign of Law has ended for faith in Christ has delivered believers from the protective custody of the prison and the harsh discipline of the pedagogue. (The Bible Knowledge Commentary) Spurgeon on we are no longer under a tutor. - We have outgrown him. God has given us power now to go to Christ’s school ourselves, willingly, joyfully, and cheerfully. I remember—and I daresay you also do—when that pedagogue whipped us very sorely. I am glad that I am no longer under his power. The pedagogue’s work is done so far as we are concerned. The law ceases its office as pedagogue when it comes to be written on our hearts. Boys have their lessons on slates, but men have their laws in their minds. We trust a man where we would carefully watch a boy. When the child becomes a man, his father and mother do not write down little rules for him, as they did when he was a child. He is trusted. His manliness is trusted; his honor is trusted; his best feelings are trusted. Now we who have believed in Jesus have the law written in our hearts, and it corresponds with what is written in the Scriptures. Now we do not say of a sin, “I am afraid to do that because I would be lost if I did.” We do not want to do it. We loathe it. We do not say of a virtue, “I must do that, or else I shall not be a child of God.” No, we love to do it. We want to do it. The more of holiness, the better. The law that once was on the stony table, and there was broken, is now written on the fleshy tablet of a renewed heart, and the Lord sweetly inclines us to keep His testimonies and observe His statutes. Galatians 3:26 For you are all sons of God through faith in Christ Jesus. Greek - Pantes gar huioi theou este (2PPAI) dia tes pisteos en Christo Iesou Amplified: For in Christ Jesus you are all sons of God through faith. Phillips For now that you have faith in Christ you are all sons of God. Wuest For all of you are God’s sons through faith, in Christ Jesus. (Eerdmans Publishing) NET Galatians 3:26 For in Christ Jesus you are all sons of God through faith. GNT Galatians 3:26 Πάντες γὰρ υἱοὶ θεοῦ ἐστε διὰ τῆς πίστεως ἐν Χριστῷ Ἰησοῦ· NLT Galatians 3:26 For you are all children of God through faith in Christ Jesus. KJV Galatians 3:26 For ye are all the children of God by faith in Christ Jesus. ESV Galatians 3:26 for in Christ Jesus you are all sons of God, through faith. ASV Galatians 3:26 For ye are all sons of God, through faith, in Christ Jesus. CSB Galatians 3:26 for you are all sons of God through faith in Christ Jesus. NIV Galatians 3:26 You are all sons of God through faith in Christ Jesus, NKJ Galatians 3:26 For you are all sons of God through faith in Christ Jesus. NRS Galatians 3:26 for in Christ Jesus you are all children of God through faith. YLT Galatians 3:26 for ye are all sons of God through the faith in Christ Jesus, NAB Galatians 3:26 For through faith you are all children of God in Christ Jesus. NJB Galatians 3:26 for all of you are the children of God, through faith, in Christ Jesus, GWN Galatians 3:26 You are all God's children by believing in Christ Jesus. BBE Galatians 3:26 Because you are all sons of God through faith in Christ Jesus. Gal 4:5,6 Joh 1:12,13 20:17 Ro 8:14-17 2 Co 6:18 Eph 1:5 5:1 Php 2:15 Heb 2:10-15 1Jn 3:1,2 Rev 21:7 Galatians 3:23-29 Under the Law or in Christ? - John MacArthur Galatians 3:26-29 Commentary - Sons of God - Wayne Barber Galatians 3:23-29 The Tutor and the Sons - Phil Newton Galatians Commentary - Verse by Verse - Kenneth Wuest Galatians 3 Resources - Multiple sermons, commentaries, etc YOU ARE SONS BY FAITH IN HIS SON For (gar) is a term of explanation which should always prompt at least the question "What is the author explaining?" At times the answer is difficult to answer (especially in some of Paul's detailed logic - cp 2 Pe 3:16+, but in this case the answer is relatively straightforward. Paul is explaining what the coming of faith did for us and how it freed us from the guiding function of the Law. We were young children who needed guidance, but now we are "sons of God" ("full adults" spiritually speaking and "heirs" Gal 3:29) and we have an internal Guide, the Holy Spirit Whom God has provided for our journey of progressive sanctification (Gal 3:5+, Gal 3:3+).