Gann's Commentary on the Bible

II. of Galatians, ch. 3 and 4.

vs. 1-5 Rhetorical Personal Questions.

False teachers were saying keep saved - by keeping the Law.

foolish -- NEB "stupid" The tone is not contempt, but of loving rebuke.

The original word used here (ἀνόητοι anoētoi) denotes void of understanding; and they had shown it in a remarkable manner in rejecting the doctrine of the apostles, and in embracing the errors into which they had fallen.

They were foolish for having yielded to the influence of the false teachers, and for having embraced doctrines that tended to subvert the gospel of Christ.

bewitched -- charmed, fascinated. Worked a spell, deceived, so as to rob them of reason.

The word used here (ἐβάσκανεν ebaskanen) properly means, to prate about anyone; and then to mislead by pretences, as if by magic arts; to fascinate; to influence by a charm.

The idea here is, that they had not been led by reason and by sober judgment, but that there must have been some charm or fascination to have taken them away in this manner from what they had embraced as true, and what they had the fullest evidence was true.

obey the truth -- Truth is something to be obeyed. Galatians 2:5. The truth, the gospel message, had been preached among them.

before whose eyes -- The gospel had been preached so clearly that it could be said they had seen it.

Jesus Christ ... portrayed... as crucified -- The word rendered “hath been evidently set forth” (προεγράφῃ proegraphē), means properly to write before; and then to announce beforehand in writing; or to announce by posting up on a tablet. The meaning here is, probably, that Christ has been announced among them crucified, as if the doctrine was set forth in a public written tablet - Robinson’s Lexicon. - BN

The argument is, that they had so clear a representation of the Lord Jesus, and of the design of his death, that it was strange that they had so soon been perverted from the belief of it. Had they seen the Saviour crucified; had they stood by the cross and witnessed his agony in death on account of sin, how could they doubt what was the design of his dying, and how could they be seduced from faith in his death, or be led to embrace any other method of justification?

#1 Argument.

This only -- The word “only” here (μόνον monon) implies that Paul’s first argument (seen in this verse) was enough to settle the question. The argument to which he was about to appeal was enough for his purpose. He did not need to go any further.

The "only" implies, "I desire, omitting other arguments, to rest the question on this alone" - JFB

This only would I learn of you -- I would ask this of you; retaining still the language of severe reproof. The design here, and in the following verses, is, to prove to them that the views which they had at first embraced were correct, and that the views which they now cherished were false.

Did you receive the Spirit -- The reference is to miraculous powers (Galatians 3:5) which had come by the Gospel. Acts 19:2; Acts 19:5; Acts 8:14-17.

by the law, or by the hearing of faith? -- ("by believing what you heard" NIV) The Holy Spirit’s work among them was in no way connected with their obeying the Law of Moses. It came through their obedient hearing of the gospel. (Galatians 3:1-2; Acts 19:2-6; 1 Corinthians 12:7-13; Ephesians 1:13-14; Hebrews 2:4; 1 Peter 1:12)

foolish -- See Galatians 3:1 note. Can it be that you are so unwise? The idea is, that Paul hardly thought it credible that they could have pursued such a course.

begun -- the Christian life.

begun in the Spirit -- They had commenced their professedly Christian life by believing and obeying the Gospel, an inspired revelation. The Gospel they had received had been confirmed by the Spirit, Mark 16:20; Hebrews 2:4;

are you now made perfect by the flesh? -- Are you now turning to observe the carnal rites and ceremonies of the Law?

flesh -- works of the law.

suffered -- experienced. Paul reminds them of what they had endured on account of their attachment to Christianity. If the Gospel they obeyed was wrong then their suffering had been wholly in vain. (See this type of argument pursued in 1 Corinthians 15:18-19, 1 Corinthians 15:29-32., as well.)

When the Galatians first trusted in Christ, they exposed themselves to bitter persecution, perhaps partly at the hands of Jewish zealots who hated the Gospel of grace.

in vain -- fruitlessly, needlessly. By falling from grace they would lose the blessings promised by enduring all they had suffered, thus such would be "in vain." (Galatians 4:11; 1 Corinthians 15:2, 1 Corinthians 15:17-19, 1 Corinthians 15:29-32; 2 Thessalonians 1:5-7; 2 John 1:8)

Was all that suffering in vain? In going back to the law were they not saying that the persecutors were right after all?

if it be indeed in vain -- Paul is saying that their faith may have been shaken, but all was not in vain if they stayed committed to the Gospel (the faith).

v. 5 Charismatic gifts among the Galatians

Therefore -- Indicating that the reception of the Spirit in Galatians 3:2 was speaking of the miraculous.

He -- By the word “he” in this place, Clarke, Doddridge, Bloomfield, Chandler, Locke and many others, suppose that the apostle means himself. Bloomfield says, that it is the common opinion of “all the ancient commentators.”

Many others assume the "He" is referring to God. Christ had made this promise. If it refers to Paul, he was simply the agent in imparting to them the miraculous gifts. (Acts 8:14-18; Acts 19:6).

law ... or faith -- This verse contains substantially a repetition of the argument in Galatians 3:2. The argument is, that the gift of the Holy Spirit to them was not imparted in consequence of the observance of the Law of Moses, but in connection with the preaching of the gospel.

#2 Argument. Vs. 6-9 The Example of Abraham.

Even as -- just as. The passage shows that the emient patriarch Abraham was not saved by deeds of the Law, but by his faith.

Abraham

accounted -- reckoned, credited. Full credit for Abraham’s obedient faith. (James 2:21-24).

Abraham believed God, and was justified, before the Law of Moses was given. It could not, therefore, be pretended that the Law was necessary to justification; for if it had been, Abraham could not have been saved.

v. 7 The true sons of Abraham.

Therefore know -- Learn from this case. It is an inference which follows, that all they who believe are the children of Abraham.

those who are of faith -- Obedient believers are justified in this manner.

the sons of Abraham -- Abraham was the "father of the faithful." Those seeking justification the same way as Abraham are his "sons."

sons -- Bearing the characteristics of Abraham. (For the way "son(s) is used in Scripture, See note on Acts 4:36.) "Justified" the way Abraham was justified.

the Scripture -- The writings or books of the Old Testament, for those were all the books of revelation that they then possessed.

foreseeing -- The Old Testament predicted that the gentiles (nations) would be justified by faith, and not by the works of the Law.

justify -- That blessing is justification through faithful obedience. (See Romans 1:5 and Romans 16:26 that Faith was a faith that obeyed. (James 2:22)

Gentiles -- Greek: “The nations” - τὰ ἔθνη ta ethnē - the Gentiles. All the "nations" outside of the Jews, and who were considers "heathen" or pagans.

Abraham -- If God justified one man by faith without the law, he can justify all the same way.

be blessed -- Genesis 15:6. (see Isaiah 49:6, Isaiah 49:22-23; Isaiah 60:3; Luke 2:32)

v.9 Paul is summarizing his second argument.

those who are of faith -- Those who believe the Gospel.

blessed with believing Abraham -- They are justified in the same manner and will be treated by God as he was, justified!

#3 Argument

Vs. 10-12 (Redeemed from the Curse)

For as many -- Those seeking justification by the Law of Moses.

under the curse -- The curse which the Law denounces, death! Failure to keep the Law exposes the guilty to its penalty for guilt.

Obedience must be complete. It is not enough to keep just the Ten Commandments. All 613 laws in the five books of Moses must be obeyed!

If one breaks the law (after Bar Mitzvah) in one way, even just once, he falls under the condemnation of the Law, (cf. James 2:10; Galatians 5:3). The OT Law became a death sentence for all humans (Colossians 2:14). God said "the soul that sins, it will surely die" (cf. Ezekiel 18:4; Ezekiel 18:20). All of the children of Adam have sinned! The Law, as a means of right standing with God, is only applicable to the one who never commits sin. The problem with this is that all have sinned and have come short of the glory of God (cf. Romans 3:9-18; Romans 3:22-23; Romans 11:32). - Cambridge Greek.

it is written -- The substance of these words is found in Deuteronomy 27:26; LXX, and Deuteronomy 11:28; (See also Deuteronomy 27:15-26; Deuteronomy 28:15-19; Deuteronomy 28:45; Deuteronomy 28:58)

Law -- The law demands perfection, or one violation condemns. Deuteronomy 27:26.

the book of the Law -- The Law of Moses, and by extension, all of the Old Testament.

But that -- In contrast to seeking justification by means of Law.

no man is justified --

The argument is this: “It is impossible that a man should be justified by the Law, because God has appointed another way of justification.”

The syllogism in this is: (Galatians 3:10-12)

1) Justification is by faith

2) The Law is not of faith (but by works)

3) Therefore justification is not by the law.

in the sight of God -- (para tōi theōi). By the side of (para) God, as God looks at it, for the simple reason that no one except Jesus has ever kept all the law, God’s perfect law. - RWP

The just ... -- The quote is from Habakkuk 2:4. Repeated in Romans 1:17, and Hebrews 10:38

The meaning is that justification is found only in connection with faith, Hebrews 11:6.

(See note in Galatians 3:11 for Paul’s syllogism.)

Law -- The Law of Moses. Law demands perfection. Lev. 18 Deuteronomy 27:26

The Law was a system different from "Faith", i.e. the Gospel of Christ.

not of faith -- Justification in the Law was based on "doing". It required unwavering and perpetual obedience, Romans 10:5.

There was no complete "forgiveness" only atonement, or a "covering" up on one’s sins. Hebrews 10:1-4; Hebrews 10:17-18; Hebrews 10:10; Romans 5:11; (Romans 4:7;

Vs. 13-18 Sin Condemns, Kills, Separates

Christ has redeemed us -- The word used here ἐξηγόρασεν exēgorasen is not that which is usually employed in the New Testament to denote redemption. That word is λυτρόω lutroō.

The difference between them mainly is, that the word used here more usually relates to a purchase of any kind; the other is used strictly with reference to a ransom.

The word used here is more general in its meaning; the other is strictly appropriated to a ransom.

It occurs in the New Testament only in this place, and in Galatians 4:5; Ephesians 5:16; Colossians 4:5. It properly means, to purchase, to buy up; and then to purchase anyone, to redeem, to set free. Here it means, that Christ had purchased, or set us free from the curse of the Law, by his being made a curse for us.

the curse of the law -- The curse which the Law threatens if not obeyed. Christ has rescued us from the consequences or punishement which our sins deserve.

us -- The "us" refers to all who are redeemed, to Gentiles as well as Jews.

having become a curse for us -- (Galatians 3:10) Christ took the pentalty for everyone’s transgression. Free from sin Himself, Christ was able to become the pentalty for us which sin deserves.

for it is written -- Paul now gives his textual proof that Christ bore a "curse" by going to the cross in our behalf. (Deuteronomy 21:23; Joshua 10:26-27)

Cursed is everyone ... -- Deuteronomy 21:23.

the blessing of Abraham --. Blessing of justification by faith; Being right in God’s eyes. Remission of sins. The blessing that was promised to Abraham, Galatians 3:6-9, Galatians 3:29; Genesis 12:2-3;

might come on the Gentiles -- As well as on the Jews. Abraham was blessed in this manner before he was circumcised Romans 4:11, and the same blessing might be imparted to others also who were not circumcised; (see the notes at Romans 4:10-12.)

in Christ Jesus -- Christ was the fulfillment of the promise to Abraham.

promise -- gift (Ed Whaton); The promise is the Holy Spirit, or the promised gifts from the Holy Spirit. (Gal 3.16;

The promise of the Spirit, or the promised Spirit, is here put for all the blessings connected with the Christian religion. It includes evidently the miraculous agency of the Holy Spirit; - BN

through faith -- The Greek read,"THE faith", i.e., the Gospel.

Brethren -- Paul’s tender address to the believers in Galatia.

speak after the manner of men -- Paul’s introduction to an illustration or logical argument like the classical Greek orators.

a man’s covenant -- Paul uses a compact or agreement between man and man to illustrate his point.

if confirmed -- If agreed to by both parties, and perhaps even with witnesses.

confirmed --. Two facts of a confirmed covenant.

1. Can’t be annulled (no parts can be omitted or left out)

2. Can’t add to it (it must stand as originally confirmed)

no one annuls -- No one can change it.

or adds to it -- No new conditions can be annexed; nor can there be any drawing back from its terms.

Paul’s point is that this is well understood among people; and the same thing is true in regard to God’s arrangements.

Now to Abraham -- It seems that Paul is referring to Genesis 22:18, ( Genesis 12:3) rather than cf. Genesis 12:7; Genesis 13:15; Genesis 24:7, which are often thought by commentators to be Paul’s reference, but they are wrong. The writer in Genesis 12 used the term "seed" (singular in form, but collective also) in both it’s singular meaning ( v.3 ) and in it plural (collective) meaning for the nation of Israel.

That Paul correctly under understood Genesis 12:7; Genesis 13:15; Genesis 24:7, to refer to the land given to Israel, see Paul’s use of them in Romans.

his seed -- Paul makes an argument on the grammatic number of the word "seed". It is singular, not plural, so we can make similar arguments on the very words used in holy scripture because of verbal inspiration.

The term seed, he declares, is singular in Genesis 22:18. It was therefore not referring to many, but rather to one, “And to your seed.” MacArthur, J. F., Jr. (1983). Galatians (p. 84). Chicago: Moody Press.

As in English, the Hebrew term for “seed” could convey either the singular or the plural [a collective], which Paul well knew— Galatians 3:29. Keener, C. S. (1993). The IVP Bible Background Commentary: New Testament (Galatians 3:16). Downers Grove, IL: InterVarsity Press.

your seed, who is Christ -- In Christ all the nations of the earth are blessed.

Paul afirms that in the use of the singular number σπέρμα sperma (seed), instead of the plural σπέρματα spermata (seeds), is evidence that the promise related to Christ or the Messiah, and to him exclusively.

the law -- The Law of Moses, given 430 years after the promise to Abraham.

cannot annul the covenant -- The promised made to Abraham, that through his seed (singular), Christ would bless all the nations of the world.

covenant -- the word translated covenant, is the same as before.

confirmed -- Hebrews 6:13; Romans 15:8. (Mark 16:20; Hebrews 2:3-4)

For if the inheritance -- The inheritance promised to Abraham. The sum of the promise was, that “he should be the heir of the world;” see Romans 4:13, and the note at that verse.

Paul says that an essential part of inheritance came not by the Law but was in virtue of the promise made to him. - BN

God gave it - ] Has bestowed as a free gift. ‘The perfect tense marks the permanence of its effects.’ Bp. Lightfoot. All who enjoy it or shall enjoy it, do so as the gift of God’s sovereign mercy, unsolicited, unmerited, unconditional. To see the force of the verb here rendered ‘gave’, we may compare Luke 7:42, ‘he frankly (freely) forgave them’, ‘made them a present of the amount owed’, Romans 8:32; 1 Corinthians 2:12. -- CBSC [Also PC]

God gave -- [granted; made; G5483 [ G5766 ]

χαρίζομαι - charizomai (Galatians 3:18, Verb, RNI-3S]

Thayer Definition:

1) to do something pleasant or agreeable (to one), to do a favour to, gratify

1a) to show one’s self gracious, kind, benevolent

1b) to grant forgiveness, to pardon

1c) to give graciously, give freely, bestow

1c1) to forgive

1c2) graciously to restore one to another

1c3) to preserve for one a person in peril

Part of Speech: verb

A Related Word by Thayer’s/Strong’s Number: middle voice from G5485

Citing in TDNT: 9:372, 1298

Literally: "to Abraham a promise was graced [gifted, granted] by God" Verb, RNI-3S

(Galatians 3:18, Verb, RNI-3S]

Tense: peRfect

Voice: middle or passive depoNent

Mood: Indicative

Person: third

Number: Singular

10 occurrences of V-RNI-3S

This PERFECT MIDDLE VERB emphasizes what God Himself has done in the past with results that abide into the present. The basic root of “granted” is “gift” or “grace.” It emphasizes the free nature of God’s acts, solely on the grounds of His character through the work of the Messiah. - Utley

But God gave it to Abraham by promise ( -- τᾦ δὲ Ἀβραὰμ δἰ ἐπαγγελίας κεχάρισται ὁ Θεός); but God hath freely given it to Abraham by promise.

The verb χαρίζομαι emphatically marks a gift as freely and lavishly bestowed (compare its use in Romans 8:32; 1 Corinthians 2:12). The perfect tense points to the now and evermore enduring effect of the promise.

The position of ὁ Θεὸς is emphatic— God, no less than he! (comp. Romans 8:31). The march of this sentence, with which the apostle closes up this paragraph of the discussion, gives, as it stands in the Greek, the reader to feel the apostle’s soul dilating with wonder and delight as he gives expression to the two notions— the gracious freeness of the gifts, and the Divine personality of the Giver. - PC-Gal

but God gave it to Abraham by promise -- That, says Paul, is a settled point. It is perfectly clear; and an indisputable fact, that the blessing was given to Abraham by a promise. That promise was confirmed and ratified hundreds of years before the Law was given, therefore, the giving of the Law could not affect it.

OLD TESTAMENT (LAW)

For our learning- Romans 15:4

Changed- Hebrews 7:12 & Hebrews 8:7-8 & Hebrews 8:13 & Hebrews 10:9, Ephesians 2:13-15, Colossians 2:14,

Ended at the death of Christ-

Hebrews 9:15-17, Galatians 3:19 & Galatians 3:16 & Galatians 3:24-25, Galatians 5:4 & Galatians 5:18.

Sabbath was for the Jews - Deuteronomy 5:2-3 & Deuteronomy 5:15.

The Sabbath made known at Sinai- Nehemiah 9:13-14.

What purpose then does the law serve -- This was an objection that the false Judaizing teachers might raise. Of what use was the Law if it is esteemed as worthless to us?

To this the apostle relies that it was given by God for a great important purpose closely connected with the fulfillment of the promise made to Abraham.

It was added -- (προσετέθη prosetethē). It was appended to the previous promises. It was an additional arrangement for important purposes. It was subsequent to the giving of the promise, and was intended to secure important advantages until the superior arrangement under the Messiah should be introduced.

because of transgressions -- On account of, or with reference to transgressions. The Law was given to show the true nature of transgressions, that is, to show what was sin.

It didn’t provide for complete justification, but only for temporary atonement, or appeasement, for sin.

till the Seed should come -- Till the Messiah, the Christ, the promised seed, should come, Galatians 3:16. Galatians 4:4.

and it was put in place through angels -- The Law was put into effect, διαταγεὶς diatageis usually means to arrange; to dispose in order; (and is commonly used with reference to the marshalling of an army) by intermediary messengers (angels), Acts 7:53; Hebrews 2:2. ( compare Josephus, Antiques, xv. 5, 3.)

of a mediator -- The word “Mediator” Μεσίτης Mesitēs means properly one who intervenes between two parties, either as an interpreter, or as an intercessor or reconciler.

Paul’s intent is to show that the law was twice removed from God’s own direct action, i.e., it was ordained by angels and through an intermediary Moses. The promise was given directly from God to Abraham.

Now a mediator implies more than one -- A "mediator" is a middle person standing between alienated parties.

mediator -- God didn’t use a mediator to give the promise to Abraham but gave it directly to him. Whereas, at Sinai, Moses was the mediator.

Whatever the specific interpretation of this verse, the overall meaning is that Sinai represented a “second-hand,” indirect communication to mankind. The Sinai law is therefore inherently inferior to God’s direct communication through Christ-God in human flesh. - CPNIVNT

but God is one -- (1) The mediator of the new covenant is Christ, 1 Timothy 2:5; Hebrews 8:6; Hebrews 9:15; Hebrews 12:24.

But God and Christ are one, Joshua 10:30; John 17:11; John 17:21; John 1:1-2;

Christ being both "God" and "man" is the perfect mediator between the God and man.

but God is one -- (2) In dealing with man, this is only God’s part or decision, in the mediatorship, for God is sovereign; man (Abraham) had no say in the making of the promise, God is totally supreme.

NCV " But a mediator is not needed when there is only one side, and God is only one."

God’s covenant with Abraham involved no mediator. It was given directly by God himself. Therefore, the covenant with Abraham is superior to the law of Moses.

but God is one -- The idea is that when God makes a promise by his sovereign power no mediator is required. God acts alone. Thus it was when the promises were made to Abraham. God, too, is One, the same, always, and hence the law is not due to a change of the divine mind. - PNT

(NLT) "Now a mediator is helpful if more than one party must reach an agreement. But God, who is one, did not use a mediator when he gave his promise to Abraham."

law ... against -- (κατα against, contrary, opposed). Is the Law of Moses to be regarded as opposed to the promise made to Abraham? Does the Law contradict, or supersede, or annul, the promise.

The promise is from God and the Law is from God, and they must be seen together in the light of God’s purposes.

God forbid -- Certainly not! Absolutely not!

if a law ... could impart life -- But as good as the Law was it didn’t provide justification for no man ever yielded perfect compliance with it, therefore no man could be justified by it. (Galatians 2:16; Galatians 3:10)

The law given at Sinai was a good law, it was holy, and righteous (Romans 7:13), but the law was weak in that it could not give life (Romans 8:1-4).

The law says, in effect, “If you live sinlessly, I will let you go on living” (Leviticus 18:5). But what about the person who does not live sinlessly? What does the law have to offer him? The law promises a curse (Deuteronomy 27:26), with a later reminder that “the soul who sins is the one who will die” (Ezekiel 18:4).

But what about a remedy? Could the sacrifice of bulls and goats take away sins? (Hebrews 10:4 shows this to be impossible.) - CP

righteousness ... by law -- If it could be done, then the Law would have, but it couldn’t!

But the Scripture -- The Old Testament (see the note at John 5:39), containing the Law of Moses, for those were all the books of revelation that they then possessed. Paul was probably alluding to Deuteronomy 27:26, which he had already referred to in Galatians 2:16.

The writings of the inspired apostles and New Testament prophets also came to be known as Scripture. Such as Paul’s inspired writings, see note at 2 Peter 3:16. (2 Peter 1:20; 2 Timothy 3:16)

has confined -- concluded; imprisoned; locked up; consigned; "shut up" (συνέκλεισεν sunekleisen) all under the condemnation of sin; because all have sinned, no matter what their rank and external character.

confined -- "shut up" (sunkleio) as fish are enclosed in a net (Luke 5:6), i.e, completely, and without possibility of escape.

all under sin -- Romans 3:23; Since all (ἀλλὰ) are under the condemnation of sin, this contradicts the false teacher hypothesis of Galatians 3:21, that justification was possible by the Law.

the promise -- of justification by faith, salvation, being righteous before God; would belong to those who believed (trusted) in Jesus Christ as their Mediator.

by faith in [of]Jesus Christ --

See the note on Galatians 3:16 through faith of Christ -- dia pisteos Christou, διὰ πίστεως Ἰησοῦ Χριστοῦ, "The words "the faith of Christ" have been variously understood. One group takes it to refer to our faith in Christ; another group takes it to refer to the gospel thus the objective faith of Christ. On the whole it seems more probable that in this context it refers to the gospel." - Noel Merideth

the promise ... give to those who believe -- This is a summary of the Paul’s discussion that justification comes through the gospel (the faith) of Jesus Christ and not through the Law of Moses.

before faith -- In the Greek the word, "faith" has the definite article, thus literally, it is "the faith" (ten pistin).

Some understand "faith" to refer to faith in Christ just spoken of in verse 22. But here there is a contrast between "faith" and the "law" and so "the faith" is a reference to the gospel (cf. Galatians 1:23).

shut up -- under guard, a ward. The law was a jailer who held in custody or close confinement. The law caused them to look ahead to the atonement God would some day offer which would pay for their sins and set them free from their guilty and the penalty they were due.

law was our schoolmaster -- paedagogus; tutor -- guardian, schoolmaster, custodian. Vines = "a child leader" one who took care of children, not responsible for his education, but their morals and safety.

Here we have another purpose of the Law of Moses.

The Greek word paedagogus designated a slave employed in Greek and Roman families who had general charge over a boy in the years from about six to sixteen. He might have charge of several children in one family. The children were under his charge as they went to and from school. He always accompanied the children everywhere they went to guard them against evil and immoral influence.

In 1 Corinthians 4:15 Paul contrasts the paedagogus with a father.

to bring us to Christ -- How did the Law do that? It taught the importance of sacrifice and the need for atonement. It taught that sin separated one from God (Isaiah 59:2) and the Prophets prepared the way for the Christ.

But after [the] faith has come -- The coming of "the faith" here means the coming of the Gospel, the system of faith. Now that maturity has come, the paedagogus must yield up his charge.

no longer under a tutor -- Now with the Gospel we are no longer under the Law. The two cannot co-exist (as the Judaizers insisted). The function of the law was essentially preparatory. To use Paul’s analogy, once the boy has grown up, he is no longer under the control of the "slave" or "tutor."

OLD TESTAMENT (LAW)

For our learning- Romans 15:4

Changed- Hebrews 7:12 & Hebrews 8:7-8 & Hebrews 8:13 & Hebrews 10:9, Ephesians 2:13-15, Colossians 2:14,

Ended at the death of Christ-

Hebrews 9:15-17, Galatians 3:19 & Galatians 3:16 & Galatians 3:24-25, Galatians 5:4 & Galatians 5:18.

Sabbath to Jews - Deuteronomy 5:2-3 & Deuteronomy 5:15.

Sabbath was made known at Sinai- Nehemiah 9:13-14.

In Galatians 3:25 Paul used the first person plural "we". Now he used the second person plural "ye" (you) as he directly addresses the Galatians who were disregarding the dignity of sonship.

sons of God -- "Sons" (huioi) have the privilege, the liberty of sons, so that the rigorous supervision of the "tutor" (paidagogos) ceases when you cease to be children (paides).

children -- huios = "sons"; we are heirs by "the" faith.

To the Greeks, "children" did not inherit, but "sons" did. The Law was a pedagogos for children (under the Law) till they could become sons through the faith.

We are heirs by the faith, not by works of the Law.

through [the] faith -- The reference to "the faith" is to the gospel, the system of faith.

in Christ Jesus -- at the end of the of the sentence pinpoints a distinct location; they are "sons of God" through the gospel within the sphere of Christ.

Paul will enlarge on how one gets into Christ in the following verse.

- - - - - - -

Conversion Components – Robert Stein – Dallas Theological Seminary (“Acts Lectures”) via Don Potter

III. Conversion in the New Testament

A. Paradigm includes:

1. Repentance

2. Faith

3. Confession

4. Regeneration

5. Baptism

B. Various components are associated.

1. Baptism and faith (Galatians 3:26-27, Colossians 2:11-12

2. Repentance and baptism (Mark 1:4; Acts 2:38

3. Faith and regeneration – Galatians 3:2; Ephesians 1:13

4. Baptism and regeneration – Titus 3:5; 1 Corinthians 6:11

5. Faith and confession – Romans 10:9

6. Baptism and confession – Acts 22:16

7. Faith and repentance – Acts 20:21; Mark 1:14-15

8. Repentance, baptism and regeneration – Acts 2:27-38

9. Faith, baptism, regeneration and repentance – Acts 19:2-6

C. Salvation is the result of each component

1. Through repentance – 2 Peter 3:9

2. Through faith – Ephesians 2:8-9

3. Through confession – Romans 10:9; Romans 10:13

4. Through regeneration – Titus 3:5

5. Through baptism – 1 Peter 3:21

D. Justification comes through various components

1. Through faith - Romans 3:28; Romans 5:1

2. Through baptism - 1 Corinthians 6:11

E. Forgiveness comes through various components

1. Through faith – Acts 2:38; Acts 22:16

2. Through baptism – Acts 10:43; Acts 26:18

3. Through repentance – Luke 24:47

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Review:

However you will note that Stein assumes or approaches this with the presupposition that the mention of the Holy Spirit in all these passages equals "regeneration." cf. B.3; B4 and that "sanctification" is equivalent to regeneration (which is probably all right and just a quibble on words on my part).

Also he seems to have switched the scriptures of E1 and E2 (which was probably just an overlook, or have I missed something there?)

It would have been good to also have included "hearing" (or a cognizant) in his paradigms since he did mention Ephesians 1:13, and certainly could have listed several more passage, etc. Romans 10:17 and other passages about the importance of the preaching (Versus "Faith" being a gift apart from the hearing or preaching of the Word.)

[I would like to try and create a fuller or more exhaustive version of his good list/outline of the components of salvation, or to add additional scripture to his when possible.] - Windell Gann 3/13/2017

For -- (gar) introduces the explanation of the foregoing statement. The Galatians are sons of God through the faith, they are sons of God in Christ. Now, how are they sons of God through faith and in Christ? Why, they were baptized into Christ and did put on Christ.

baptized -- (ebaptisthete, 2person plural, 1st aorist, passive indicative of baptidzo) means they were "immersed."

The word "baptize" means to immerse. Baptizdo is the Greek word that means immerse; hrantidzo is the Greek word that means to sprinkle and so when a writer means sprinkle he uses hrantidzo and when he means an immersion he uses baptidzo. (Mark 16:16; Acts 2:38; Acts 10:47; Matthew 28:18-20.

into -- (eis with the accusative) is a preposition that here denotes the relationship of being in Christ.

For example, when one come to a building, he is in the relationship of one outside of it until he reaches the very threshold, at which point he takes one step that changed his relationship to the building.

Before you take the step that places you inside, you are outside. But when one takes the step that places him inside, he changes his relationship. He come into the building. There is, therefore, one step that changes our relationship to Christ. Before a person takes that step he is out of Christ.

The sinner is told to believe in Jesus Christ as the Son of God (Mark 16:16; John 8:24), repent of his sins (Acts 2:38; Acts 3:19; Acts 17:30), confess the name of Christ (Romans 10:10; Acts 8:37; 1 Timothy 6:12), and be baptized into Christ. It is thus at the point of one’s baptism in water that his relationship to Christ changes by completing his obedience to God, making him a child of God.

"Into" (eis) thus is the preposition expressing the initial movement of incorporation into Christ.

as were baptized -- The student should notice the change of tenses from verse 26 to verse 27. Verse 26 says "you are" and is present tense, "all sons of God through faith." But notice the change in tense in verse 27. Galatians 3:27 the aorist tense denotes a single act in the past.

Paul says "you are" (present tense) children of God, and that is because "you were baptized" (past tense). Paul here calls a person a child of God by the gospel, only if he is in Christ.

But he is in Christ only if he has been previously baptized into him. Therefore, the only way that it can be said that "you are a child of God" is for it to be said of you that "you were baptized". You are sons of God because you were baptized.

have put on Christ -- enedusasthe is explained in the Expositor’sGreek Testament as a figure borrowed from the custom of the Greeks and Romans in changing from the toga praetexta of the youth to the toga virilis and into the rank of citizen.

So when a person is baptized into Christ, in keeping with that figure, he is to wear an attitude and outlook like Christ. Even in the O.T. the expression is used of the adoption of someone’s dispositions and outlook, see Job 29:14; 2 Chronicles 6:41; and in the N.T. Romans 13:14; Colossians 3:9-10; Ephesians 4:24;

So the figure of putting on Christ is drawn from the idea of putting on clothing. When one is baptized into Christ, he puts on Christ, just as a man puts on his coat. The practical meaning is that he becomes like Christ in his life.

#3 Argument; Baptized into Christ; The step into.

baptized into Christ -- three times "into" with reference "into Christ"

1 Corinthians 12:13; Romans 6:3; Galatians 3:27;

Faith "unto" Romans 10:10

Repentance "unto" Acts 11:18

Confession "unto" Romans 10:10

It is then very clear that when Paul speaks of the sinner being saved by faith he includes "baptism" as a part of that "faith" which one obeys in changing his relationship from being outside of Christ to being in Christ, and putting on a Christ-like life.

v. 27, Paul’s point is: Why were you baptized if justification was not by faith in Christ?

For more of what the Lord seeks from us in being saved, see James 2:24 note "Being Saved".

neither Jew nor Greek -- Paul points that that without regard to distinctions which were made in one’s previous life, all are saved on exactly the same basis insofar as their relationship to Christ is concerned. The barrier between Jew and Gentile is now lost.

neither slave nor free -- Barclay: 40% of that Roman world was enslaved.

The gospel is for all on equal terms; and all who are in Christ are heirs of the promise which God made to Abraham. Any barrier between the slave and free is broken down in Christ.

neither male nor female -- The salvation process is the same for men and women; they are saved the same way.

all one in Christ Jesus -- Paul says you are all one (heis, masculine for generic] i.e, one person or one man in Christ. There is now one body, the body of Christ that responds to Christ, the head, Ephesians 1:22-23; Ephesians 4:4-5; Ephesians 5:22-25.

Who is the real Israel today?

Romans 2:28-29; Romans 4:12-14; Romans 9:4-8; Galatians 3:27-29; Revelation 2:9; Revelation 3:9; 1 Corinthians 10:18

God’s Israel today is not that nation in Palestine called by that name, but His people who live by faith in Him and His Son Jesus Christ.

if you are Christ’s -- Christ was the seed of Abraham, and since baptized believers have entered into a relationship with Christ they must consequently have a share in likewise being of Abraham’s seed, and heirs according to the promise.

Abraham’s seed ... heirs -- The Judaizers taught that by becoming subjects to the Mosaic Law the Galatian Gentiles would become the seed or progeny of Abraham. Paul asserts that this privilege comes to one by faithful obedience to Christ and not by the Mosaic Law. Abraham was justified by obedient faith before the Mosaic Law was given.