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Law or Faith

You foolish Galatians! Who has bewitched you? It was before your eyes that Jesus Christ was publicly exhibited as crucified! ²The only thing I want to learn from you is this: Did you receive the Spirit by doing the works of the law or by believing what you heard? ³Are you so foolish? Having started with the Spirit, are you now ending with the flesh? ⁴Did you experience so much for nothing?—if it really was for nothing. ⁵Well then, does God supply you with the Spirit and work miracles among you by your doing the works of the law, or by your believing what you heard?

⁶ Just as Abraham “believed God, and it was reckoned to him as righteousness,” ⁷so, you see, those who believe are the descendants of Abraham. ⁸And the scripture, foreseeing that God would justify the Gentiles by faith, declared the gospel beforehand to Abraham, saying, “All the Gentiles shall be blessed in you.” ⁹For this reason, those who believe are blessed with Abraham who believed.

¹⁰ For all who rely on the works of the law are under a curse; for it is written, “Cursed is everyone who does not observe and obey all the things written in the book of the law.” ¹¹Now it is evident that no one is justified before God by the law; for “The one who is righteous will live by faith.” ¹²But the law does not rest on faith; on the contrary, “Whoever does the works of the law will live by them.” ¹³Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, “Cursed is everyone who hangs on a tree”— ¹⁴in order that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promise of the Spirit through faith.

The Promise to Abraham

¹⁵ Brothers and sisters, I give an example from daily life: once a person’s will has been ratified, no one adds to it or annuls it. ¹⁶Now the promises were made to Abraham and to his offspring; it does not say, “And to offsprings,” as of many; but it says, “And to your offspring,” that is, to one person, who is Christ. ¹⁷My point is this: the law, which came four hundred thirty years later, does not annul a covenant previously ratified by God, so as to nullify the promise. ¹⁸For if the inheritance comes from the law, it no longer comes from the promise; but God granted it to Abraham through the promise.

The Purpose of the Law

¹⁹ Why then the law? It was added because of transgressions, until the offspring would come to whom the promise had been made; and it was ordained through angels by a mediator. ²⁰Now a mediator involves more than one party; but God is one.

²¹ Is the law then opposed to the promises of God? Certainly not! For if a law had been given that could make alive, then righteousness would indeed come through the law. ²²But the scripture has imprisoned all things under the power of sin, so that what was promised through faith in Jesus Christ might be given to those who believe.

²³ Now before faith came, we were imprisoned and guarded under the law until faith would be revealed. ²⁴Therefore the law was our disciplinarian until Christ came, so that we might be justified by faith. ²⁵But now that faith has come, we are no longer subject to a disciplinarian, ²⁶for in Christ Jesus you are all children of God through faith. ²⁷As many of you as were baptized into Christ have clothed yourselves with Christ. ²⁸There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus. ²⁹And if you belong to Christ, then you are Abraham’s offspring, heirs according to the promise.

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

27. As many of you as have been baptized. The greater and loftier the privilege is of being the children of God, the farther is it removed from our senses, and the more difficult to obtain belief. He therefore explains, in a few words, what is implied in our being united, or rather, made one with the Son of God; so as to remove all doubt, that what belongs to him is communicated to us. He employs the metaphor of a garment, when he says that the Galatians have put on Christ; but he means that they are so closely united to him, that, in the presence of God, they bear the name and character of Christ, and are viewed in him rather than in themselves. This metaphor or similitude, taken from garments, occurs frequently, and has been treated by us in other places.

But the argument, that, because they have been baptized, they have put on Christ, appears weak; for how far is baptism from being efficacious in all? Is it reasonable that the grace of the Holy Spirit should be so closely linked to an external symbol? Does not the uniform doctrine of Scripture, as well as experience, appear to confute this statement? I answer, it is customary with Paul to treat of the sacraments in two points of view. When he is dealing with hypocrites, in whom the mere symbol awakens pride, he then proclaims loudly the emptiness and worthlessness of the outward symbol, and denounces, in strong terms, their foolish confidence. In such cases he contemplates not the ordinance of God, but the corruption of wicked men. When, on the other hand, he addresses believers, who make a proper use of the symbols, he then views them in connection with the truth — which they represent. In this case, he makes no boast of any false splendor as belonging to the sacraments, but calls our attention to the actual fact represented by the outward ceremony. Thus, agreeably to the Divine appointment, the truth comes to be associated with the symbols.

But perhaps some person will ask, Is it then possible that, through the fault of men, a sacrament shall cease to bear a figurative meaning? The reply is easy. Though wicked men may derive no advantage from the sacraments, they still retain undiminished their nature and force. The sacraments present, both to good and to bad men, the grace of God. No falsehood attaches to the promises which they exhibit of the grace of the Holy Spirit. Believers receive what is offered; and if wicked men, by rejecting it, render the offer unprofitable to themselves, their conduct cannot destroy the faithfulness of God, or the true meaning of the sacrament. ⁶⁴⁶⁴ “If any person receives nothing more than this bodily washing, which is perceived by the eyes of flesh, he has not put on the Lord Jesus Christ.” — Jerome. With strict propriety, then, does Paul, in addressing believers, say, that when they were baptized, they “put on Christ;” just as, in the Epistle to the Romans, he says,

“that we have been planted together into his death,
so as to be also partakers of his resurrection.”
(Romans 6:5.)

In this way, the symbol and the Divine operation are kept distinct, and yet the meaning of the sacraments is manifest; so that they cannot be regarded as empty and trivial exhibitions; and we are reminded with what base ingratitude they are chargeable, who, by abusing the precious ordinances of God, not only render them unprofitable to themselves, but turn them to their own destruction!

⁶⁴ “If any person receives nothing more than this bodily washing, which is perceived by the eyes of flesh, he has not put on the Lord Jesus Christ.” — Jerome.